5. Burgensis thus understandeth it that the Lord holdeth not the innocent in the remission of their sinne to be innocent in respect of some punishmet which may remaine But daily experience sheweth the contrary that God multa peccata impunita praeâ—erit doth leave many sinnes unpunished at all neither doth the punishment remaine the sinne being once pardoned Calvin 6. Oleaster giveth this sense Vere innocentem ita percutiet c. Sometime hee will smite or correct the innocent as though he were not innocent as he sheweth by the example of Iob lest God might seeme to be unjust in afflicting the righteous But if God should be said in the same action and at the same time to absolve and not to absolve it would include a contradiction 7. Wherefore the best interpretation is that which the Septuagint follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilty he will not purifie so that here two Hebraismes must be observed first the word is iterated and repeated In absolving I will not absolve to shew the certainty of the thing that is nullo modo absolvam I will by no meanes absolve Iun. Secondly I will not absolve that is punio I doe or will punish Vatabl. And further here must be supplied the word sontem the guiltie I will not absolve Iun. Calvin Gallas Pelarg. As the like place is found Ierem. 46.28 venakeh lo enakeh in setting thee free I will not set thee free that is will not hold thee altogether innocent but will punish thee So also Ierem. 25.19 In being innocent should yee be innocent where the same word is doubled the meaning is they should not be altogether innocent Calvin 8. Calvin also propoundeth another sense because nikkah sometime signifieth to cut off it may be thus interpreted succidendo non succidam in cutting off I will not cut off and so it may be a reason of the former sentence that God will forgive sinnes and not cut off the sinners altogether But he preferreth rather the former interpretation for the other sentence ending with a perfect distinction sheweth that the sentence following hath no dependance of it QUEST XII What the Lord visiteth for in the posteritie of the wicked Vers. 7. VIsiting the iniquity c. 1. Lest God having hitherto proclaimed his mercie might be thought not to regard the sinnes of men the Lord now addeth that he is also a visiter and punisher of sinne upon the wicked and their posterity Ferus 2. And by sinne here is understood neither the act of sinne which cannot be transmitted over unto other but being a transitory thing resteth in the doer nor the fault which only goeth with the act nor the blot which is only in the soule of the sinner and offender nor yet the guilt for if the children were guilty of their fathers sinnes then they should for the same be everlastingly punished therefore by sinne is meant the punishment of sinne which is extended to their posterity Tostat. qu. 8. 3. And God usually punisheth the fathers but unto the fourth generation as the Amorites and Amalekites were punished after 400. yeeres which expired in the fourth generation Gen. 15. vers 13 16. Oleaster QUEST XIII How the children are punished for their fathers sinnes Vers. 7. THe iniquity of the fathers upon the children c. In deciding of this question how the sonnes are punished for their fathers sinnes it must be considered whether the punishment bee inflicted by man or by God 1. If by man the punishment bee imposed it is either in the losse onely of temporall things or in death the children may justly be deprived of temporall things as of possessions privileges honours for the transgression of their parents As by humane Lawes treason against the Prince or Common-wealth is punished with death in the offenders and losse of honours and goods in their posterity But the punishment of death cannot be inflicted upon the children for their fathers offences as a rule is given in Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers 2. If the punishment be inflicted by the Lord it is either eternall or temporall first eternall punishment is laid upon none but upon the party that sinneth The same soule that sinneth shall dye Eâ—ech 18.4 If it be temporall it consisteth either in the losse of some temporall benefit or of life if the first not onely little ones and infants as the Hebrewes thinke shall suffer for their fathers sinnes but even they which are of yeeres as the Israelites did beare the iniquity of their fathers forty yeeres in the desart and the Jewes great and small were afflicted in the Babylonian captivity but where the punishment of temporall death is decreed by the Lord there onely the infants are punished for their fathers sinnes as the children of the rebellious Cora Dathan and Abiram were swallowed up with their fathers the greater sort also perished in that destruction but then they were such as consented thereunto Tostat. quâ—st 9. So also Achan was stoned with his sonnes and daughters for the sacrilege by him commited where Tostatus thinketh that they were little ones because the greater sort were not privy to his sinne seeing he had hid the stollen things in the ground But it is more like that they were such as might give consent unto the sinne and conceale it and that the things were not hid without their privity Iun. Or for the greater detestation of that fact and the example of others this exemplary punishment might be inflicted upon them Osiander But here two exceptions may be taken unto Tostatus conclusions 1. That he maketh infants liable to those sinnes of the fathers which the Lord saith he will here visit to the third and fourth generation whereas onely those children which continue like haters of God as their fathers were and imitate their impiety are included in this commination as appeareth by that clause inserted in the second Commandement of them that hate me Againe when infants are cut off by death their owne originall sinne is sufficient cause thereof which bringeth death upon them and so infants are taken away not onely to the fourth generation but in other succeeding ages further off 2. He restraineth this generall speech visiting the iniquity of the fathers onely unto temporall punishments beside death whereas the Lords judgements are not to be limited to this or that kinde but sometime by corporall death sometime by other temporall punishments hee doth visit the iniquity of the wicked fathers in their evill posteritie QUEST XIV Why the posteritie of the wicked are punished for their fathers sinnes VNto the third and fourth generation There are foure answers usually made to shew the equity of this that the posterity of the wicked should be punished for their fathers sinnes 1. Because God that gave life may againe without any injustice require it againe Nulli facit injuriam occidendo quemcunque He doth no wrong by slaying of
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
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion
Never any man in earth Christ onely excepted kept the Sabbath without sin the Apostle saith He that is entred into his rest hath also ceased from his owne workes as God did from his Heb. 4.10 it is the rest onely of Christ where there shall be cessation from all the workes of sinne But that rest which Adam should have kept in Paradise was not Christs rest therefore he kept no rest there without sin he fell then before the Sabbath 10. That place lastly maketh to this purpose Psal. 49.13 Adam lodged not one night in honour for so are the words if they be properly translated the word is lun which signifieth to lodge or stay all night and thus divers of the Rabbines doe expound this place of Adam Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise but fell in the same day of his creation Of this opinion are Irenaeus Cyrillus Epiphanius Moses Barcephas Philoxenus Ephrem with others rehearsed by Pererius upon this place though he himselfe be of another opinion That objection that so much businesse as the giving of names to the creatures by Adam the temptation of Eva by the Serpent and seduction of Adam by woman could not be dispatched in so small a time of six or seven houres may easily bee answered 1. It is evident by the text that the imposition of names was performed the day of his creation before the woman was made Gen. 2.20 and it asked no long time in regard of the singular wisdome and knowledge of Adam who was able at the first sight of the creatures without any long search or triall of their nature to give them fit names 2. Of Satans nimblenesse in hastening the tentation and insinuating himselfe to the woman there need bee made no doubt the celerity and agility of spirits is great 3. It was the coole of the day about the Eventide when sentence was given against Adam so that in the space of eight or nine houre from his creation to his fall all these matters might easily be done QVEST. XXXIII Whether Adam was cast out Vers. 24. THâ—â— hee cast out man c. 1. Where the Septuagint adde and placed him before Paradise whereupon some writers have descanted of the causes why Adam was placed before Paradise that by the sight thereof he remembring from whence he was fallen might more effectually repent his sinne the originall is otherwise that not Adam but the Cherubims were placed before Paradise 2. Whereas Theodoret thinketh that these Cherubims were not Angels but certaine terrible visions set to feare man from that passage it may be otherwise gathered out of Scripture where wee read that the Cherubims pictured over the Arke were beautifull faces representing Angels and therefore the Prophet compareth the king of Titus glittering in his pretious stones to the Cherub Ezech. 28.14 3. Concerning the fiery shaken sword we refuse 1. either the collection of Tertullian who taketh it for torrida zâ—â—a the parching countrie under the aequinoctiall or of Liranus who would have it to be a certaine wall of fire about Paradise or of Rupertus that understandeth it of purgatorie fire for all these are deceived about the translation the word signifieth not a fiery sword shaken but rather a sharp sword shaken as the Chaldâ— paraphrast readeth which by the shaking seemeth to glitter as the flame of fire or because the word Lahat signifieth to inflame it is not unlike but that some fierie inflammation in the likenesse of a sword might be set as a terrour in that place Iun. 4. Places of Doctrine 1. Doct. Spirits have power to possesse bodies and speake out of them WHereas Satan useth the serpent and out of his trunke frameth a voice we neede not thinke it strange that the Devill hath this power to possesse the bodies of beasts and to speake out of them which though Iulâ—aâ— the Apostata counted a fable Cyrillus learnedly sheweth the like to have beene done out of the heathen writers as how in Homer Achilles horse inspired by Iuno foretelleth his death Pâ—rphyrius writeth that the river Causus saluted Pythagoras saying Ave Pythagora and Phylostratus that a certaine Elme saluted Apollonius Isogonus Cithiensis saith that in Rhodeâ— a certaine bull consecrate to Iupiter did speake The Pagans therefore and Atheists finding the like in their owne writers have no reason to deride this storie of the Devils speaking in the serpent Perer. 2. Doct. Adam and Eva sinned not before they were tempted WHereas Satan was the first that inveigled the woman with ambitious desire saying yee shall bee as Gods vers 5. The opinion of Prosper is discovered not to be sound that our first parents were tickled with pride before the tentation and therefore were permitted of God to fall into it for this difference is made betweene the sinne of man and of the Angels he fell being seduced but the other of their owne pride without a seducer transgressed 3. Doct. Adam if he had not sinned should not have died Vers. 19. DVst thou art and to dust thou shalt returne hence it is gathered that death was not naturall to man but hapned because of sinne contrary to the opinion of Iosephus that thinketh that man should have died though he had not sinned but his life should have beene much longer It was the opinion also of the Pelagians that death was in mans nature and sprang not from sinne Not much differing is the sentence of the Popish writers that man was created mortall by the condition of his nature yet preserved by a supernaturall gift the contrary is evident from hence because it was never said to man before he had sinned that he should returne to dust 4. Doct. The Trinity proved out of the Old Testament Vers. 22. BEhold the man is become as one of us This is an evident place against the Iewes to prove the Trinity for here the Lord speaketh of more than one neither can it be answered that it is but a phrase of speech to use the plurall for the singular for here is more than a phrase this speech could not be true to say one of vs if there were no more than one person in the God-head 5. Doct. Why God suffered Adam to be tempted and fall FUrther whereas the question will be demanded how it stood with Gods justice and holinesse to suffer man to be tempted whom he foresaw should fall Our answer is this 1. we say with the Apostle O the deepenesse of the riches both of the wisdome and knowledge of God! how vnsearchable are his judgements and his waies past finding out Râ—m 11.33 And Augustine maketh the same answer to this question Altitudinem consiliâ—eâ—us penetrare non possum c. I cannot enter into the depth of Gods counsell 2. Yet for as much as God had given man free-will and sufficient strength to resist this tentation if he would it was fit he should be left to
as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
here said to come of the Casluhims 5. This Palestina then was first inhabited by the Cananites which were expelled by the Capthorims Deut. 2.23 and though afterward it was inhabited by the Philistims yet it was part of the land of Canaan and so of right belonged to the land of promise QVEST. XXII Of the progeny of the Cananites Vers. 15. ANd Canaan begat Zidon c. 1. He was the founder of Sidon a City in Phaeniciâ— called great Sidon Iosu. 19.28 because it was a famous City more ancient than Tirus which the Prophet nameth the daughter of Sidon Isay 23.12 Iustinus thinketh it was so called of the abundance of fish for in the Phaenician language a fisherman is called Said but it is more like that Sidon beareth the name of the founder to this day 2. Cheth or Heth from him came the Hethites that dwelt about Hebron as it may appeare by the cave which Abraham bought of them Genes 23.19 This was a warlike people and of them were there gyants men of great stature of whom the Syrians were afraid lest the King of Israel had hired them 2 King 7.6 3. Iebusi the founder of the City Jebus afterward called Jerusalem Iosua 18.28 from whence they could not be expelled till Davids time 2 Sam. 5. 4. Emori father of the Amortheans or Amorites which inhabited about Bashan and Gilead whose king was Og their country fell to the lot of Gad and Ruben and the halfe tribe of Manasses Num. 21. these Amorites were dispersed into divers parts of the land of Canaan and therefore the whole country beareth their name Genes 15.16 the wickednesse of the Amorites is not yet full their stature of body was great therefore compared to the Cedars Amos 2.9 But their wickednesse was greater as the Prophet to set forth the sinne of Israel saith their father was an Amorite c. Ezech. 16.3 5. Girghashi of whom came the Gergasenes Matt. 8. by the lake Tiberias where was the Towne of Ptolome called Gerasa of Iosephus Cesaera of Pliny Gelasa hence some thinke the lake Genesar had the name Mercer 6. Hivi of him came the Hivites these dwelt under mount Hermon Iosua 11.3 which is a part of mount Lebanon Iud. 3.3 toward the East belonging to Trachonitis Perer. some of the Hebrewes take the Hivites and Rephaim for all one and for that cause Genes 15.20 where the nations of the Cananites are rehearsed the Rephaim are named and the Hivites omitted 7. Arki who built the City Areas over against Tripolis under Lebanon Hierom. 8. Sivi of whom the desart of Sin tooke the name Perer. and the City Sin not farre from Lebanon Hierom. of him came the inhabiters of Capaâ—orsa Hierosal a towne in Idumea not farre from Jebus toward the south Ptolom 9. Arvadi of whom came the Aradians that inhabited the Island Aradus famous for their skill in sea-faring Ezech. 27. v. 8. 10. Zemari Hierom placeth the Semareans in Colo Syria with their city Edessa Hierosol taketh them for the Emisseni in Syria whom Pliny calleth Hemiseni But it is most like that he was the author of those that inhabited Zemaraim Iosua 18.22 of whom also the mountaine Zemaraim was so called 2 Chron. 13.4 11. Chamathi two Cities of this name Chamath we read of in the Scripture one in the land of Canaan which belonged unto the possession of Nephthaly Iosua 19.35 called Hamoth Dor one of the Cities of refuge Iosua 21.32 The other was a chiefe Citie of Damascus Ierem 49.23 Tou the King of this Hamath was in league with David 1 Chron. 18.9 This Chamath the sonne of Canaan was the father of the Inhabitants of this Country which Zeiglerus would have to be Ithurea Iosephus and Hierome and Hierosol thinke this Hamath to be Antiochia the chiefe City of Syria Iunius taketh it for the Province Camatha which extendeth from Lebanon to Arabia deserta the chiefe City whereof in time past was called Amathus QVEST. XXIII Of the Perizzites BUt whereas Genes 15.20 21. two other Nations are named which inhabited the promised land the Canaanites and Perizzites whereof no mention is made in this place The reason hereof may bee 1. either because those were of some of these kindreds the one called Canaanites as being the chiefe among them the other might be the Samareans as Pererius or some other so called because they inhabited the plaine Countrey in unwalled Townes for so the word is taken Esther 9.19 where the Jewes are called Perazim that is dwelling in Villages 2. Or which is most like as all these eleven sonnes of Canaan dwelled not in Canaan as the Arvadians and Camatheans so some forrainers of other kindreds might inhabite amongst them which came not of Canaan as the Kenites Kenizites Cadmonites whose Countrey is promised to Abraham Gen. 15.19 Such were the Philistims that came of the Capthorims which expelled the Anims Deut. 2.23 Iosua 13.3 There were also the Geshurites and Maachathites Iosu. 13.13 Such also might these Perizzites be 3. And beside these people of the Canaanites the ancient Inhabitants being expelled and removed might change their names Mercer QVEST. XXIV Of the borders and bounds of Canaan Vers. 9. THen the border of the Canaanites c. 1. Moses doth carefully limit the Countrey of Canaan because it was that land which the Lord had promised to the Israelites 2. The foure bounds of the Countrey of Canaan are Zidon in the North and Gaza on the South on the West side and on the East side the five Cities Sodoma with the rest Zoar is not named because it was but a small Towne and of no great account Gen. 19.20 in the North corner and Lasha in the South the same is Calirrhoe as Hierome thinketh where was a Bath of hot waters 3. This is the descrption of the whole land of Canaan which comprehended the seven Nations of the Canaanites expelled by the Hebrewes But that land of Canaan which is described by Iosua 13.3 was but one Countrey on the West toward the Sea a part of this great Country of Canaan which was the land of the Philistims QVEST. XXV Iapheth the eldest sonne C ham the youngest 2. THe brother of Iapheth the elder It is rather thus to bee read then the elder brother of Iapheth 1. Some thinke that Sem was the youngest sonne of Noah and C ham the next and Iapheth eldest as Lyranus Tostatus Genebrard But the contrary is evident Gen. 9.24 where Cham is called the younger sonne in respect of Sem and Iapheth 2. Neither was Sem the eldest as Augustine thinketh lib. 16. de Civit. Dei cap. 3. and Cajetanus Vatablus and some Hebrewes as Kimhi for Noah was five hundred yeare old when he beganne to beget his children Gen. 5.32 and when the floud came he was 600. yeare old Gen. 7.6 Now â—wo yeare after the floud Sem at an hundred yeare old begat Arphacsad Gen. 11.10 but then
thinketh no such thing being expressed 3. Wherefore this proceeded of Abrahams infirmitie rather who should have committed the preservation of his life rather to the providence of God than any such deuice of his owne Vatablus and although Abrahams intent were good to preserve his life in regard of Gods promise made to his seede yet he failed in the meanes and though he had rather have died than hazard his wives chastitie yet being wholly intent how to provide for his life he forgetteth all other things and casteth what perill might come one way and not another Calvin QUEST XVII Of the taking of Sarai into Pharaos house Vers. 15. THe woman was taken into Pharaos house 17. but the Lord plagued Pharao and his house 1. It was an usuall thing among the heathen Princes whose will stood for a law to take with violence at their pleasure such women as they liked so the Egyptians did steale away Isis the daughter of Inachus King of Argives and caried her into Egypt The Grecians carried away Europa daughter of Agenor out of Phenicia into Creta Iason brought Medea from Colchis into Grecia Paris did the like to Helena Menelaus wife so doth Pharao here to Sarai 2. Pharao was plagued some thinke with a flux of bloud some in that the wombs of their women were shut up as it is in the like story Gen. 20. Iosephus thinketh it was the plague Philo a torment both of bodie and minde it is most like it was such a plague as Pharao felt in himselfe 3. His house also was smitten with the same plague not onely the Princes that commended Sarai her beauty and so were accessary to this fact as Chrysostome thinketh but the whole house generally who though they all were not agents in this matter yet God whose judgements though secret yet are alwayes just was able to finde sufficient cause of punishment among them Calvin QVEST. XVIII How Pharao did know that Sara was Abrahams wife Vers. 18. WHat is this thing thou hast done unto mee c. By this wee see that even among the heathen adultery was counted an hainous sinne Et regi ipsi cavendum and even to be shunned of the King Ambr. lib. de Abrah c. 2. 2. Pharao taketh it grievously that hee was thus deceived of a stranger and if God had not protected Abraham it might have cost him his life Luther 3. This was knowne to Pharao not by the Egyptian Priests whom Pharao should consult withall as Iosephus thinketh though sometime it may please God that such may gesse at the truth as Balaam did but either it was made manifest by divine revelation as the like was to Abimelech Gen. 20. Chrysostom or else by the confession of Sara Oecolampad after that Pharao being feared by these plagues beganne to examine what might be the cause 4. Pharao layeth all the fault upon Abraham not considering that God saw his unchaste thought and his inhumanity towards strangers Iun. QVEST. XIX How Sarah was preserved from Pharaos lust Vers. 19. BEhold thy wife take her c. 1. Sarai was kept by Gods providence from the violent lust of Pharao as she was likewise preserved from Abimilech Genes 20. if God shewed that mercy to Abraham againe offending in the like it cannot be otherwise thought but he found that mercy with God before and the preservation of Sarai the second time sheweth that she was not corrupted before Calvin 2. The cause hereof was neither any moderate disposition in Pharao nor yet because the use was among those Easterne Princes as we reade of the Kings of Persia Est. 12.12 to prepare and purifie with sweet oyles and odours some while before such women as entred into the King Hieron But it is most like that Pharao was hindred by this sudden disease that he could not accomplish his lust Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust as of Daniel from the Lions 3. The reason why here it is not expressed in like manner as Gen. 20. that Pharao came not neare Sarai Theodoret maketh to be this because Per id temporis Sarai paritura erat Isaach about that time Sarai was to beare Isaach and therefore it is expressed Ne suspectum illud semen esset lest he might bee thought not of Abrahams seed 4. Rupertus well noteth in this story of Abraham a type and figure of those things that hapned to his posterity 1. As a famine brought Abraham into Egypt so did it Iacob and his familie 2. As Abraham was afflicted by the taking away of his wife so was his seed oppressed 3. As Pharao was plagued for Abraham and Sarai so Pharao and Egypt were punished with ten plagues because of the Israelites 4. As Abraham was enriched by Pharao so the Israelites received great gifts of the Egyptians when they went out QVEST. XX. How long Abraham stayed in Egypt COncerning the time of Abrahams being in Egypt 1 Neither is it true as Eusebius citeth out of one Atrabanus that he aboad there twenty yeares seeing Abraham had dwelt but ten yeares in Canaan when Hagar was given him and Ismael borne Gen. 16. 2. Neither was Abraham so long conversant in Egypt and that by the leave of Pharao as that he did teach them the liberall sciences as Astrologie and such like as Iosephus thinketh lib. 1. antiquit But it is most like they learned it afterward by Iacob that lived there seventeene yeares or of Ioseph that was their governour 80. yeares 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt no not a yeare for presently after that Pharao was plagued of God he delivered Sarai and sent away Abraham giving him guides to see him safely conveyed QUEST XXII How the Kings of Egypt came to be called Pharaos Vers. 20. PHarao gave commandement c. 1. It appeareth that the name of Pharao was common to all the Kings of Egypt and no proper name for the Kings of Egypt were so called above a thousand yeares from Abraham till the destruction of the Temple and they had orher proper names beside as we reade of Pharao Necho 2 King 23. of Pharao Ophra Ierem. 44.30 2. It is not like they were so called as Vives thinketh of Pharus an obscure Island of the which there was no reason to name their Kings 3. But rather as Iosephus conjectureth of one of their first Kings that was so called as the Kings of Syria were called Antiochi the Kings of Egypt after Alexander Ptolomie the Emperours of Rome Caesars and Augustine 4. But whereas Iosephus thinketh that after Pharao Salomons father in law none of the Kings of Egypt were named Pharaos it is a manifest errour for 400. yeares after Salomon in Iosias time mention is made of Pharao Necho 2 King 23. 4. Places of doctrine 1. Doct. Of the free grace of election Vers. 1. THe Lord had said get thee out of thy Countrey
THe wickednesse of the Amorites is not yet full c. 1. The Amorites are named whereas there were other people of the Canaanites because they were the most mighty among the rest both in power and stature of body whose height was like the height of Cedars Amos 2.9 and they excelled in wickednesse and therefore the Prophet setting forth the wickednesse of Israel saith their father was an Amorite Ezech. 16.2 2. Neither did the punishment of this people depend upon any fatall necessity before the which they could not be punished but upon Gods will and purpose who would not cut them off at the first but in his just judgement permitted them till they came to the height of iniquity 3. Some by sinnes here understand the punishment of sinne which God suspended for a time but the other sense is better to take the word properly for the wickednesse of that people which was not yet ripe which God deferreth to punish both to make them excusable that despise so long a time of repentance and to justifie his owne judgements which he sendeth not without just cause 4. And there are foure arguments or marks of the ripenesse of sinne and the nearenesse of Gods judgements 1. the quality of the sinnes themselves when they are such as are directly against God as superstition Idolatry the offering up of their owne children in the fire against the law of nature as in unnatural uncleannesse such as reigned among the Sodomites against humane society as in cruelty and oppression as in the old world Gen. 6.11 2. The generality of sin when not a few but the whole multitude are corrupt so in Sodome were not to bee found ten righteous men 3. The impudency of sinners that are not ashamed openly to transgresse and to boast of their sinne as the Prophet complaineth of the Israelites they have declared their sinne as Sodome they hide them not Isa. 3.9 4. When they are incorrigible and past amendment as Pharaoh and the Aegyptians when they were not humbled with those ten grievous plagues the Lord overthrew them in the red sea Perer. QVEST. XVII Why Euphrates is called the great river Vers. 18. FRom the river of Aegypt to the great river of Euphrates 1. Euphrates is called the great river not as the Talmudists thinke because it confined the holy land but either for that it was the greatest river in Asia as Danubius is in Europe Nilus in Africa in India Ganges and Indus or for that it was one of the rivers that came through Paradise as for the same cause Tigris or Hiddekel is called the great river Dan. 10.4 2. The river of Aegypt is not Nilus as R. Salomon and Mercer for the bound of Palestina never extended so farre but it is a river which runneth out of Nilus betweene Pelusium and Palestina thorow a great desart and falleth into the Mediterranean sea this river is called Sithor as Aben Ezra of the troubled and blacke water Iosuah 13.3 which it borroweth of Nilus which for the same cause is called melas black it is termed also the river of the wildernesse Amos 6.14 the same which the Septuagint call Rinocolura Isa. 27.12 because it did run along by that city so called of the cutting or slitting of noses which punishment King Artisanes inflicted upon malefactors and sent them to inhabite that city Diodorus Siculus lib. 2. and of this opinion is Epiphanius that this river of Aegypt is the river Rinocolura to whom Lunius assenteth Iosu. 13.3 It seemeth to bee an arme of the river Nilus commonly called Carabus which is distant some five dayes journey from Gaza toward Aegypt Perer. ex Masio in Iosua 13. QVEST. XVIII How the land of Canaan is said to be given to Abraham Vers. 18. VNto thy seed c. But v. 7. the Lord said to give thee this land to inherit it and cap. 13.15 both are joyned together I will give it unto thee and thy seed for ever c. Now seeing Abraham had not so much as the breadth of a foot Act. 7.4 how was this land given to Abraham 1. Some thinke it was given to Abraham in right to his seed in possession or to him because it was given to his seed for as the sonne belongeth to the father so what is given or promised to the son concerneth the father 3. but therefore is this land said to be given to Abraham though hee never had possession thereof but his seed because for his sake and the love of God toward him it was given to his seed as Moses saith because he loved thy fathers therefore hath he chose their seed after them Deut. 4.37 QVEST. XIX Whether the Israelites ever enjoyed the whole countrey Euphrates FRom the river of Aegypt to the river Euphrates c. But whereas the land of Canaan is otherwise confined Numb 34.8 where it is not extended beyond Hamath which is a great way on this side Euphrates and the usuall limitation and border was from Dan to Beersheba 1 King 4.25 which as in length not above 160. miles and in breadth from Joppe to Bethlem not above 46. miles as Hierome witnesseth epist. 129. ad Dardan a great question is here moved how their borders could reach to Euphrates 1. Some thinke that there were two countries promised to Abrahams seede the lesse of Canaan which they possessed and a larger extending to Euphrates upon condition if they walked in obedience which condition because they performed not they never injoyed that countrey sic Hier. like as in the Gospell saith he the Kingdome of heaven is promised to the obedient but if they performe not obedience they shall misse of the reward nequaquam erit culpa in promittente sed in me qui proâ—issâ—â— acceperâ— non merui and yet the fault shall not be in him that promiseth but in mee that am not worthy to receive the promise Hieron ibid. to whom subscribeth Andreas Masius in c. 1. Iosue 2. Augustine is of another opinion that the promised land was of two sorts the lesse which comprehended the land of Canaan which the Israelites possessed under Iosua the other which reached to Euphrates which was not under their dominion till David and Salomons time who reigned over all Kingdomes from the river that is Euphrates and from Tipsack which was a City upon that river afterward called Amphipolis even unto Azzah or Gaza 1. King 4.21.24 August qu. 21. in Iosue to whom agree Cajetane and Oleaster and Iunius upon this place and this seemeth to bee the better opinion for wee are not to thinke but that this promise made so solemnely to Abraham accordingly tooke effect 3. Whereas it is objected that all the country to the river Euphrates was never given unto Israel no not in Salomons time because they did not expell thence the inhabitants and plant the Israelites there as they had done in Canaan First Augustine answereth that concerning the Cities which were a farre off they were commanded if they would
make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet in
more truly that in this supposed case it had not beene lawfull for Lots daughters to doe as they did because Veticia est lege naturali talis commixtio such câ—rnall commixtion is forbidden by the law of nature and admitteth no dispensation And againe their owne minde gave them that they did not well the care of conservation of man-kinde belonged to their father and therefore they should have consulted with him they then not consulting with their father feared his consent and so condemned in their conscience their owne act QVEST. XXXI Whether Lot were altogether ignorant what was done to his daughters Vers. 33. HE knew not when she lay downe nor when she rose up 1. It can neither be as the Septuag read he know not when he lay downe or rose up for Lot was not so seâ—slâ—sse not to know what he did when he a woke and rose up 2. Neither is it a thing incredible nescientem coire quempâ—am for a man not knowing in his sleepe to doe the act of generation seeing the Scripture so testifieth here of Lot 3. Neither is Lyranus opinion right that Lot onely was ignorant when his daughters came to him and rose up but he knew whaâ— he did in the act supposing through forgetfulnesse that it might be his wife for Lot if he remembred himselfe when hee awaked what he had done would not have committed the same thing againe 4. Neither is Tostatus conceit out of Thomas probable that Lots daughter conceived by him by nocturnall pollution and shedding of seed not by the act of generation as Thomas reporteth of one that was by that meanes with child by her father who for preserving of her virginity kept her in his owne bed for the text it selfe overthroweth this conceit they consulted to lie with their father or as the Septuagint reade sleepe with him and so they did 5. Therefore Cajetanus opinion is to bee preferredâ— Lot omnino nescivisse universâ—m rem gestam that Lot was ignorant of the whole matter what was done from the first to the last of which opinion Chrysostome was before the reasons are these 1. Chrysostome ea peccata nos condemnant quae scienter facimus those sinnes condemne us which we doe wittingly but the Scripture excuseth this fact of Lot by his ignorance 2. Cajetane saith hoc omne â—pios perfici posse imped to rationis usu that his businesse may be done though the use of reason be hindred as in those that are drunken 3. Pererius addeth that the progressive faculty may be exercised in sleepe as many walke carry things from place to place and doe such like things in their sleepe and of the same sort might this act 〈◊〉 4. The Devill also to helpe forward this worke might worke such a fantasie in Lots minde being asleepe 5. Calvins conjecture is best Non tam vino fuisse obrutum quam propter intemperiem divinitus percussum spiritu stupâ—ris That Lot was not so much oppressed with wine as stricken with a spirit of slumber and senslesnesse from God because of his intemperance to which agreeth that saying of Chrysostome Divina dispensatione factum ut sic illo vino gravaretur ut omnino ignoraret That God so disposed that he should be so overcome of wine that he was utterly ignorant It was not then the operation onely of the wine but Gods worke withall that caused this senslesse ignorance QUEST XXXII The causes why the Lord suffered Lot thus to fall THe causes why Lot was permitted thus to fall are rendred to be these 1. His double incredulity in not giving credit to the Angell promising him safety first in the mountaine and then in Zoar caused him to be punished with these two sinnes of drunkennesse and incontinencie Hierome 2. His drunkennesse made way unto his lust Calvin 3. God hereby sheweth his great goodnesse and singular providence who can turne evill unto good for of Moab one of those incestuous births came Ruth which was married to Booz of whose line came our Saviour after the flesh Perer. 4. God hath set forth this example to make us circumspect Ne abeamus in securitatem that we be not secure Luther If Lot so excellent a man fell into such grievous sinnes of drunkennesse and incest who ought not to be humbled and take heed to his wayes and depend upon God for his direction 4. Places of Doctrine 1. Doct. None perfectly just in this life Vers. 8. BEhold I have two daughters c. Calvin from hence concludeth that no mans works are so perfect but in some things they faile The Scripture calleth Lot a righteous man but secundum quendam modum after a certaine manner as Augustine saith The Scripture noteth six great faults in this righteous man 1. His contention with Abraham Gen. 13. 2. His offering of his daughters to the rage of the Sodomites 3. His incredulity in doubting to be saved in the mountaine 4. His weaknesse of faith in fearing to stay in Zoar which the Lord promised to save for his sake 5. His drunkennesse 6. His incestuous act though involuntary Therefore as Saint Iames saith In many things we offend all Iam. 3.1 so there is none so righteous but in some things he offendeth 2. Doct. The elect Angels ministers of Gods judgements upon the wicked Vers. 13. THe Lord hath sent us to destroy it The good Angels then as they are Ministers of Gods mercies toward the elect Psal. 91.11 He shall give his Angels charge over thee so are they the executors of Gods judgements upon the wicked as upon the host of Senacherib 2 King 19. and here upon the City of Sodome Sometime also the elect Angels doe execute Gods judgements upon his owne people as 2 Sam. 24. when David had numbred his people but this is more rare and then when such judgements tend rather to our good than hurt our correction rather than confusion 3. Doct. No man can deliver himselfe from the bondage of sinne Vers. 16. THe men caught him and his wife by the hands c. As Lot would not have hastened to come out of Sodome if the Angels had not pulled him by the hands so cannot we free our selves from the bondage of sinne nor come forth out of the wickednesse of the world except the Lord doe call us out as our Saviour saith None can come unto me except my father draw him Ioh. 6.44 4. Doct. We must abandon whatsoever belongeth to Babylon Vers. 17. NEither tarry thou in all the plaine Lot is not onely taken forth of Sodome but forbidden to stay in the plaine that belonged thereunto so is it not enough to come forth from the grosse superstition of the Romish Babylon but we must shake off whatsoever hath any affinity or agreement with it sic Muscul. as the Apostle saith Abstaine from all appearance of evill 1 Thess. 5.22 5. Doct. The destruction of the world by fire shall be sudden Vers. 28. HE saw the smoake of the land
deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them because
Iacob Vers. 12. I Will give the land c. 1. Iacob possessed this promised land in faith his posteritie afterward actually entred into it 2. The Hebrewes here understand an oath that God sware unto Iacob as Moses saith Exod. 32.13 Remember Abraham Isaack and Iacob thy servants to whom thou swarest c. but here no oath is expressed the Lords word and promise includeth a secret oath and that oath which the Lord expressely made to Abraham concerned also his seed Mercer 3. The land is here promised to all Iacobs seed but it was to Abraham restrained in Isaack Ismael being excluded to Isaack limited in Iacob Esau excluded QUEST XI How the Lord is said to have ascended from Iacob Vers. 13. GOd ascended from him or over him in the place c. 1. God in respect of us is said to ascend and descend who otherwise filleth every place with his maiestie and presence when he sheweth any visible signe of his glorie as here to Iacob Mercer 2. The word is magnal over or upon him whereupon the Hebrews note that the righteous are as the Lords chariot wherein he is as it were carried Mercer 3. This ascending of God was truly fulfilled in Christ who ascending in person to his father draweth vs by faith after him and with his divine presence still comforteth his Church Calvin 4. Where it is added in the place where he talked with him c. it sheweth the dignitie and prerogatiue of Bethel which Iacob for the same cause so much honoured as also how familiar unto Iacob these heauenly visions were that Iacob without astonishment could perceive the Lord ascending from him Mercer QUEST XII What place Bethel was which Iacob the second time so calleth Vers. 14. IAcob set up a pillar c. vers 15. he called the name of the place Bethel c. Tostatus is deceived that thinketh this Bethel to be Jerusalem another from that Bethel which Iacob so called before when he went into Mesopotamia because saith he hee went from Bethel to Bethlem which is distant but foure miles from Jerusalem but the other Bethel is remote from Jerusalem twentie miles for it cannot be shewed that ever Jerusalem was called by the name of Bethel and though Bethel were so farre off from Bethlem that is no argument for this opinion for the text sheweth not in what time Iacob came from Bethel to Bethlem but onely that Iacob departed from Bethel vers 16. 2. Neither is this a rehersall of that which Iacob had done before in Bethel as Calvin but he erecteth a pillar againe as a monument of this second apparition the other pillar which hee seâ— before being either prophaned or in the space of thirtie yeares defaced Iun. 3. Iacob both buildeth an altaâ— in this place to offer sacrifice unto God vers 7. and erected a pillar as a memoriall of this heavenly vision unto men Mercer 4. He confirmeth the same name Bethel which he had given it before like as Isaack reneweth the name of Beersheba Gen. 26. which his father had imposed upon that place 5. He both calleth the place where the altar was Bethel vers 7. as also the whole circuit of ground about it where he reared the pillar vers 15. sic Mercer Cajetan QUEST XIII How farre Iacob was from Bethlem when Rachel traveled Vers. 16. WHen he was a fields breadth from Ephrata c. 1. Neither is the Hebrew word Cibrath here vsed a proper name of a place as the Septuag reade for they translate it otherwise themselves Gen. 48.7 hippodromum an horse race 2. Neither can it be derived of cabir which signifieth much as R. Menaham and Oleaster as though a great part of their iourney were behinde and as Geneven translate halfe a dayes journey for Ramban that had seene those places saith Rachels monument is not one mile from Bethlem Borcardus not above the flight of an arrow 3. Neither is it like to bee derived from the word cebarah which signifieth a sive as Beres Rab. to betoken the spring time when the ground is plowed and as it were sifted or as Hierome deriveth it from barah to chose and maketh caph not a radical but a servile letter because it was now the spring the choyce time of the yeare for the word kibrath must needs be taken for a space of ground 2. King 5.15 where Gehezi followeth after Naaman 4. But this word betokeneth a small space of ground Pegninâ— readeth a mile the Chalde stadium a race the Septuagint hip podromum a horserunne or race Oukelos as much ground as may be plowed in a day and so it may either be derived from kebarah as Rabbi Leui to signifie the plowed tilled or sifted fields which are not farre from the citie or making the letter caph to be none of the radicals it may be derived from Barah which is to eate as Kimhi and may be taken for so much ground as one may well goe before his first eating that is his break-fast a morning walke QUEST XIIII Why Iacob calleth his sonne Benjamin Vers. 18. SHee called his name Benoni but his father Benjamin Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow lest it might have brought still to his remembrance the losse of his deare wife he calleth him Benjamin the sonne of his right hand 1. Not for that he onely was borne in Canaan in the south part which is at the right hand if one turne his face to the Sunne rising as Rasi Mercer 2. Nor yet because he was borne in Bethlem within the tribe of Iudah as Ramban 3. Nor because he bare this heavie crosse strongly as Lyranus 4. Or to shew that he had strength to beget a child in his old age as Oleaster 5. But rather to signifie how deare he should be unto him for his mothers sake to be alwaies at his right hand Muscul. Iun. as also Iacob alludeth to the name that Rachel had given declining as little as might be both from the sound and sense for Benoni signifieth the son of labour or strength so consequently doth Benjamin the son of the right hand where the strength lieth Mercer QUEST XV. The causes of Rachels hard travel which procured her death Vers. 19. THus died Rachel c. Rachel died in trauaile 1. it is impertinent here and vnnecessarie to shew the cause of perilous difficult trauaile which may be caused 1. Either by some defect in the wombe 2. Or by the greatnes of the infant or the indisposition thereof in the wombe or some other want in that behalfe 3. Or when the mother laboureth of some other disease 4. Or the woman beeing long in trauaile 5. Or be given to rest and so not breathed for Aristotle saith that exercitatio facit ut spiritum reâ—inere possint in qua re facilitas partus conciliatur exercise causeth that they hold their breath which maketh the birth easie Perer. ex Aristot. wherupon Plinie writeth oscitationâ—m
sometime be used appellatively for a merchant Prov. 31.24 But he was a Canaanite as we reade the like of Simeon that he had his sonne Saul by a Canaanitish woman Gen. 46.10 Mercer 3. No marvell then if Iudah matching into the cursed stocke of Canaan whose land was promised to Abraham and his seed which Iudah could not be ignorant of had no good successe in his children the fruits of this marriage who also were accursed of God Calvin 4. Iudah saw this woman he tooke her and went in to her all was done in haste so that his affection carried him headlong his judgement did not guide him Muscul. QUEST V. Er and Onan whence and upon what occasion so called Vers. 6. IVdah tooke a wife to Er his first-borne 1. Though Iudah tooke him a wife without the consent of his father yet he will not have his sonne so to doe Muscul. 2. Whence he is called Er it is not certaine some will have it to signifie watchfull Augustine doth interpret it pelliceus to have his name of skinne or leather such as Adam was cloathed with in token of his transgression lib. 22. cont Faust. cap. 84. Isaack Carus will have all these three sonnes to be named from Iosephs calamity Er because Ioseph was in a manner desolate or destroyed of gnariri Onan of the griefe of their father Shelah of the errour which Iudah committed in selling of Ioseph Ramban thinketh Onan to be so called of the paine of his mother in travell as Rachel called Benjamin Ben-oni and Shelah of his mothers errour in ceasiâ—g to beare afterward But if it bee lawfull to use conjectures I thinke upon what occasion soever they had these names given at the first that the event answered their names for Er was solitary without children Onan had a lamentable end and about Shelah Iudah committed a great errour with Thamar 3. Iudah gave Er his name the mother named the other two not that as the Hebrewes note the father did alwayes name the first-borne the mother the rest for as we saw before in Iacobs sonnes sometime the father sometime the mother indifferently gave the name but not without the consent of the father Mercer 4. Concerning Thamar some Hebrewes would have her the daughter of Seâ— the high Priest Melchisedeck because Iudah judgeth her to be burned according to the law of the Priests daughter committing fornication Levit. 21.8 but seeing Sem died ten yeare before Iacob he lived not to the 50. yeare of Iacobs as Mercerus it cannot be that Thamar a childe-bearing woman should bee his daughter Iacob being at the least an hundred yeare old It is like she was a Canaanitish woman Luther and a vertuous woman that did leave and forsake the idolatry of her Countrey to worship the true God Perer. ex Philone QUEST VI. Of the sinne of Er what it was Vers. 7. NOw Er was wicked in the sight of the Lord. 1. The wickednesse of Er was not as Augustine supposeth in being given to oppression or cruelty lib. 22. cont Faust. cap. 34. but it is like to be the same sinne of unnaturall lust which Onan committed as may be gathered both by the likenesse of the punishment as by the phrase that he was wicked in the sight of God as it is said of the Sodomites Gen. 13.13 his sinne was not secret as Tostatus but it was a sinne very hainous and grievous against the order of nature and institution of God for he abused himselfe and spoiled his seed not because he would not have any issue by a Canaanitish woman as Mercer for then he needed not to have maried her but rather as the Hebrewes conjecture that hee might long enjoy the beauty and favour of Thamar which would be impaired by bearing of children or some such like cause 2. So then this sinne was against nature which is diversly commited either alone when men doe vitiously procure and provoke their seed or with others either of a divers kinde as with bruit beasts or with the same kinde but not the right sex as with the male or with the right sex that is the female but not in due manner which was the sinne of Er and Onan 3. This sinne of Er was against the order of nature using the act of generation for pleasure onely and not for generation it was against God whose institution he brake against his wife whom he defrauded of the fruit of her wombe against himselfe in preventing his issue against mankinde which should have beene increased and propagated Perer. 4. Yet Onans sinne was not lesse than Ers as Augustine thinketh who maketh Er of that sort of wicked men that doe evill to others Onan of that kinde that doe no good to others but herein Onan exceedeth the wickednesse of Er both because he was not warned by his brothers example as Daniel reproveth Belthasar because his heart was not humbled by the fall of Nebuchadnezer his father Dan. 5.22 As also for that Onan committed this sinne of envie against his brother to whom hee should have raised seed whereas Er did it not of envie but of an immoderate desire of pleasure Perer. QUEST VII Whether in any case it were lawfull by Moses law for one to marry his brothers wife Vers. 8. IVdah said c. goe in to thy brothers wife Here a question is moved whether it were lawfull by Moses law for the brother to marry his brothers widow to raise up seed to his brother 1. Philo thinketh that it was not onely lawfull among the Israelites but that it was the custome so to doe among the Canaanites and that the Judges of the Countrey did give Thamar to Onan after the death of his brother Er but the contrary is evident out of the text for Iudah and not the Judges of the Countrey gave Thamâ—r to Onan And I thinke rather that it was a custome received among the fathers and afterward confirmed by Moses law than any usage learned of the Canaanites whose fashions they were not to imitate 2. Neither doe I thinke with the Hebrewes that Iudah was the first that brought in this kinde of marriage though hee be first mentioned but that he had received that custome from other of the fathers 3. Wherefore it seemeth that Moses gave liberty to the next brother to take the wife of his brother that departed without issue and not to the next removed kinsman onely that was without the compasse of the Leviticall degrees and so some expound that law Deut. 25.5 sic Genevens upon that place D. Fulk in 6. Mark annot 2. But the other sense approved by Mercerus Calvin Iunius which understand it of the naturall brother seemeth more probable for these reasons 1. Because the first president of such marriages is taken from this place where one naturall brother succeedeth another in taking his wife 2. The word used in the law Deut. 25.5 jabam signifieth not to doe the office of a kinsman but of
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
cordis quam facie corporis fairer in the light of his soule than in the face of his bodie Augustine 4. In whom appeare foure principall vertues his temperance in not being inticed no not by his Mistresse his justice in not yeelding to doe this wrong and dishonour to his Master his fortitude in not suffering himselfe by many attempts and assaults to be overcome his prudence in choosing rather at once to reject her and leave his garment than to keepe her in suspence Rupertus QUEST V. How it came to passe that Ioseph was imprisoned not put to death Vers. 20. AFter this manner did thy sâ—rvant unto me and Iosephs Master tooke him and put him in prison 1. That is an obscure colection of Rasi that Potiphars wife being in bed with her husband shewed how Ioseph would have done unto her it is not like that shee stayed so long to make her complaint but as Iosephus thinketh she sitting weeping and mourning told her tale as soone as her Lord came in 2. In that Potiphar casteth Ioseph into prison and killeh him not I neither thinke with Perer that it proceeded of his Masters love toward him nor with Musculus that hee was committed to custodie there to be kept till he received the sentence of death But I rather with Chrysostome ascribe it to Gods providence who so wrought in Pharaohs heart that hee had no such purpose to put Ioseph to death as also Iosephs innocencie might appeare for the which cause the chiefe keeper under Potiphar shewed him favour 3. It seemeth that Ioseph was put into a dungeon chap. 40.15 The word Sohar signifieth a round vaulted house such was this where the Kings prisoners lay bound and whither Ioseph was sent not of favour as some thinke but for more sure keeping and there hee lay bound with fetters as it is in the Psal. 105.18 They hold his feet in the stockes and hee was laid mirons 4. Places of Doctrine 1. Doct. The prosperitie of the righteous must bee ascribed to Gods providence Vers. 2. THe Lord was with Ioseph and he prospered Iosephs prosperitie is ascribed to Gods providence the world useth to impute such things to chance and fortune but wee must looke toward God the author of our prosperous state and moderator of our afflictions Calvin That wee may say with David Whom have I in heaven but thee and I have desired none in the earth with thee Psal. 73.25 2. Doct. Why adulterie is called a great sinne and against God Vers. 9. HOw can I doe this great wickednesse and sinne against God Adulterie is called a great sinne as Abimeleck saith to Abraham What have I offended thee that thou hast brought upon mee and my kingdome this great sinne Gene. 20.9 It is a great sinne because there is dishonor done to the husband whose bed is defiled the childeren are wronged who are illegitimate being gotten in adulterie the woman also breaketh her faith and vow made to her husband and this sinne is specially said to be against God who is the author of holy wedlocke whose institution is by this meanes violated and broken as David therefore saith Psal. 51.4 Against thee against thee onely have I sinned Muscul. 3. Doct. Feare of evill report must not make us leave our dutie Vers. 12. HE left his garment and fled Ioseph did choose rather to keepe his innocencie though it were with infamie and false report for as according to S. Pauls rule wee must not doe evill that good may come of it Rom. 3.8 So wee must not leave off to doe good though evill doe insue upon it Wee ought to use all meanes to have good report but rather than wee should hazard our faith and innocencie wee must arme our selves with Ioseph to passe by honour and dishonour by evill report and good report 2 Cor. 6.8 5. Places of confutation 1. Confut. Against Merits Vers. 21. THe Lord was with Ioseph and shewed him mercie c. Although Ioseph feared God and was a vertuous man yet this favour which he found is ascribed to Gods mercie not to any merit or worthinesse in him for although the Lord rewardeth his innocencie and integritie by this means yet was it in mercie Calvin So Iacob before acknowledged all to be of Gods mercie Gen. 32.10 I am not worthie of the least of all thy mercies and Gene. 33.10 God hath had mercie on me and therefore I have all things 2. Confut. Against the descension of Christ into Limbus patrum Vers. 22. ANd the keeper committed all the prisoners to Iosephs hand c. Pererius here maketh Ioseph a type and figure of Christ that as the prisoners were committed to his charge whom he was a great comfort unto and prophesied unto some of their deliverance so Christ descending to hell delivered from thence those which were there bound in prison Contra. Beside that such devised allegories are but simple grounds of matters of faith such as the Papists make the descension of Christ to Limbus patrum to be this comparison betweene Ioseph and Christ hath small agreement in this point 1. Ioseph was put into the dungeon as a prisoner himselfe I hope they will not say that Christ was as a prisoner in hell 2. Ioseph delivered none but foreshewed the deliverance of some but Christ must be a deliverer 3. Some of these prisoners were not delivered but condemned but Christ they say harrowed that hell to the which hee descended and delivered all 6. Places of Morall observation 1. Observ. Families and kingdomes blessed for the righteous sake Vers. 5. THe blessing of the Lord was upon all that hee had in the house and in the field Thus wee see that God blessed Potiphars house for Iosephs sake as Laban prospered because of Iacob thus houses families cities and kingdomes are blessed because of the people of God the world therefore hath reason to make much of them as Potiphar did of Ioseph not to hate and deâ—ide them as the fashion of this untoward age is 2. Observ. Beautie a deceitfull gift Vers. 6. IOseph was a faire person Ioseph by occasion of his beautie and favour was in great danger to have beene supplanted and inticed to evill which teacheth us that although favour and beautie bee a precious gift from God and as the Poet could say gratior est pulchro veniens è corpore virtus vertue hath a better grace that shineth from a beautifull face Yet there are better gifts to bee desired which bring no such inconvenience as the Apostle saith desire you the best gifts 1 Cor 12.31 Muscul Calvin 3. Observ. The three engines and weapons of harlots Vers. 7. HIs Masters wife cast her eyes upon Ioseph Wanton women have three principall weapons that they fight with prima adultera oculorum telâ— sunt an harlots first engines are her eies as here Iosephs Mistresse first casteth her eies upon him secunda verborum The second are her inticing words as here shee impudently saith come lie with mee
to Benjamin when hee should have stayed for Iosephs cup yet Ioseph keepeth the same proportion in giving to Benjamin five suits of raiment Gen. 45.22 3. Neither with Ambrose need we make this a type and figure of Pauls excellencie in gifts who was of the tribe of Benjamin before the rest of the Apostles 4. But Ioseph did this to shew his love to Benjamin being his onely brother by the mothers side as Elkanah gave unto Anna his best beloved wife a more worthy portion 1 Sam. 1.5 Iun. Mercer 4. Places of Doctrine 1. Doct. God the disposer of mens hearts Vers. 14. GOd give you mercie in the sight of the man Iacob acknowledgeth that God is the disposer of mens hearts and affections as the Wise man saith The Kings heart is in the hand of the Lord c. he turneth it whethersoever it pleaseth him Prov. 21.1 2. Doct. We must rest in Gods providence and carefully use the meanes Vers. 11. TAke of the best fruits c. Iacob though his trust were in God that he would incline the rulers heart toward his sonnes yet he refuseth not to use all meanes whereby they might insinuate themselves as he adviseth them to take double money with them and to carry a present Wee are therefore so to depend upon Gods providence as that we use all meanes which God hath appointed Calvin Like as though the Lord gave to Paul all the soules in the ship yet by swimming and using the boords and broken peeces of the ship they came to land Act. 27.24 44. 3. Doct. Restitution is to be made where any errour or oversight is committed Vers. 12. LEst it were some oversight Iacob would have the money restored which they found in their sacks mouthes thinking that the seller might forget himselfe Iacobs justice herein sheweth that in buying and selling where any oversight is committed restitution and satisfaction should be made Muscul. Not like as now a dayes the buyer and seller thinke it well gained when they can one deceive another which abuse the Wise man reproveth It is naught it is naught saith the buyer but when he is gone apart he boasteth Prov. 20.4 4. Doct. The creatures of God may be used not onely for necessity but delight Vers. 34. THey were made merry or drunke their fill with him That is they did eat and drinke liberally and plentifully so that it is not onely lawfull to use the creatures of God for necessitie onely but we may goe further to receive them with delight and chearefullnesse so that we 〈◊〉 of surfetting and drunkennesse As we reade of Abraham that made a great feast when Isaack was weaned Gen. 21.8 that is a plentifull and liberall banket As God hath made bread to strengthen man so he hath given wine to cheare his heart Psal. 104.15 But men must take heed lest in exceeding they fall to riot and distemper themselves with supâ—rfluous abundance Philo well observeth that of ancient time they used after their sacrifices to make their feasts and in the Temples that the place and action might put them in minde of sobriety whereupon some derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee drunke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after sacrificing So wee reade that the Elders of Israel did eat bread with Moses father in law before God Exod. 18.12 in that place where they had sacrificed Wee should therefore thinke of God in the middest of our feasts and not be like to those of whom Saint Iude speaketh of Without all feare feeding themselves Iud. 12. 5. Places of Confutation 1. Confut. Monkes despised of the Iewes Vers. 30. HIs afflictions were inflamed The word is camar whereof the Idoll Priests were called chemarim of their blacke garments as of a burnt colour The Jewes give that name to the blacke Monkes Mercer who by their superstitious apparell make themselves ridiculous to the blinde Jewes and by such foolish toyes hinder their conversion to the faith 2. Confut. Against the pride of superstitious Papists Vers. 32. THat was an abomination to the Egyptians The Egyptians being a superstitious people despised the true Church of God and counted them prophane in respect of themselves which the Prophet noteth to be the guise of hypocrites Stand apart come not neare me I am holier than thâ—â— Isay 65.5 Even so the Pseudocatholike Papists despise the professors of the Gospell of Christ counting them heretikes refusing to come into their holy assemblies Calvin 6. Places of morall use 1. Morall To commit our counsell to God Vers. 7. COuld we know certainly that he would say so Iacobs sons in making mention of their father and youngest brother thought to have excused themselves but thereby they came into greater danger whereby we see that God doth many times frustrate our counsels and maketh them to fall out farre otherwise than we imagined Mercer as Peter also intrapped Ananias by the words of his owne mouth Act. 5. therefore we must commit our counsels to God that he would both direct the thoughts of our heart and words of our mouth 2. Morall A bad conscience full of suspition Vers. 18. BEcause of the money in our sacks mouth are we brought Thus a guilty conscience is alwayes suspitious and disquieted upon every occasion as appeareth in these men that are fearfull without cause and interpret every thing against themselves Thus Moses describeth the fearfulnesse of men that are punished for their sinnes The sound of a leafe shaken shall chase them Levit. 27.36 3. Morall We must be carefull to instruct our families Vers. 23. YOur God and the God of your fathers This steward of Iosephs house would never have spoken so reverently of the God of the Hebrewes but that he was so taught of Ioseph who had a great care to instruct his family in the right faith in the middest of that idolatrous nation this was Abrahams commendation Gen. 18.18 and Iacobs practice Gen. 35.4 4. Morall Iustice to be tempered with mercy Vers. 29. GOd be mercifull to thee my sonne Ioseph which hitherto had shewed himselfe severe and rigorous towards his brethren beginneth now to use them kindly whose example teacheth that prudent governours should qualifie and temper justice with mercy and severity with clemencie Grâ—gor as Saint Paul did towards the incestuous young man 2 Corinth 2. CHAP. XLIV 1. The Method or Argument FIrst in this chapter is declared the practice of Ioseph in laying theft to Benjamins charge 1. The device by Ioseph vers 1 2. 2. The execution by his servant in accusing them vers 4. to 6. 3. Their defence and agreement for the punishment vers 9 10. 4. The deprehension of the pretended theft with Benjamin vers 11. to vers 14. Secondly the conventing of them before Ioseph with their submission and Iosephs mitigation of the punishment vers 15. to vers 18. Thirdly Iudah interposeth himselfe and maketh intercession for Benjamin where is set downe 1. The narration both of their first speech had with Ioseph vers
excellent and he shall be nourished with the delights of Kings C. Assher his bread shall be fat and he shall give pleasures for a King caet v. 21. Nepthali his lot shall fall in a good ground c. they shall praise and blesse over them C. Neptali a trunke or post remissus sent backe sending forth beautie in the branch S. Nepthali as an hinde let goe or sent forth giving goodly words caet aial signifieth an hart and a post oomer a word amir an high branch v. 22. Ioseph a sonne increasing H.S.C. a fruitfull bough cater ben sig a sonne and a bough Pleasant to behold H.S. as a fruitfull bough beside the fountaine caet gnen sig an eye and a fountaine His daughters ran upon the wall H.P. my young sonne returne unto me S. two tribes shall come out of his sonnes and shall receive their part and inheritance C. his small branches run upon the wall caet baenâ—th daughters branches v. 22. The men of dissention C. the archers or shooters caet v. 2.44 Their bowes were broken with strength S. his how abode strong caet jashab to sit to rest to continue The sinewes or strings of his arms were dissolved H.S. the arms of his hands were strengthened T.B.P. the hands of his arms were strengthened G. phazzaz to strengthen From thence Israel is strengthened of God thy father S. of whom was the feeder appointed by the stone of Israel G. of him shall come a shepherd or herd-man B the stone of Israel T.H.B.P. the Chalde translateth here very corruptly comming nothing neare the text thus the prophecie was fulfilled in them because he kept the law in secret and propounded his constant hope then gold was put upon his armes c. v. 25. The blessing of the earth having all things S. the blessing of the deep beneath caet With the blessings of thy father and mother C. with the blessings of the breasts and the wombe caet v. 26. The blessing of thy father and mother above the blessing of the stable hills S. the blessings of thy father shall be added above the blessings of my fathers C.B.G.P. the blessings of thy father are strong with the blessings of his fathers H. or of mine elders T.H. he Har an hill harah a father a progenitor v. 26. In the blessings of the everlasting hills S. untill the desire of the everlasting hills come H. which the Princes have desired which were since the world C. to the utmost hills of the world B. to the end of the hills of the world T.G. ta ah sig to limit avah to desire which was ruler over his brethren S. which was a Nazarite or separate among his brethren caet nazar to separate v. 27. In the land of Benjamin shall dwell the majestie of the temple and in the possession thereof the sanctuarie evening and morning shall the Priests offer sacrifices and in the evening they shall divide the rest c. the rest agree in the vulgar reading v. 31. There they buried Leah S. there Leah lyeth buried H. there I buried Leah caet v. 32. The possession of the field and cave therein of the sonnes of Heth. S.T. the purchase of the field c. of the sonnes of Heth. B.G.C.P. chanah sig both to possesse purchase this verse is omitted in the vulgar Latine 3. The Explanation of doubtfull questions QUEST I. Of the propheticall testament or Iacobs in generall Vers. 1· THen Iacob called his sonnes c. 1. Iacob not by any naturall instinct as some hold an opinion that the soule is more divine and apter to foretell things to come when death approcheth as Xenophon reporteth of Cyrus lib. 8. Plato of Socrates in apolog but by a divine inspiration doth prophesie what shall befall his children as Isaack did blesse his two sonnes Gen. 27. Moses the tribes of Israel Deut. 33. David blessed Salomon 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death Ioan. 17. Perer. 2. Iacob doth not blesse all his children three of them he censureth for their sinne Ruben Simeon Levi but Moses blesseth all the tribes Deuter. 33. the cause is not as R. Salomon imagineth that Iacob purposed to blesse all but being forsaken of Gods spirit and beside himselfe he falleth into a fit of phrensie which were impious to thinke Perer. 3. Some make question whether Iacob spake these words or Moses rather so penned them Mercer But it is more like that Iacob being moved by the spirit spake after this concise manner as a prophet though not altogether in the same forme of words· 4. Some doe wonder how Moses should come by the knowledge of these words which Iacob spake 200. yeares before to his sonnes in a corner they may as well muse how Moses should describe the particular places of the land of Canaan which hee never saw and set downe the historie of the creation which things Moses might have by godly tradition but most of all by the revelation of the spirit Calvin 5. Iosephus is too slender in the reporting of this propheticall speech of Iacob making onely mention thereof in generall that he prophesied how his children should inherit the land of Canaan lib. 2 antiquitat Some other have beene too bold to forge other fables upon this occasion as Origen maketh mention of a booke entituled The narration of Ioseph the sonne of Iacob tom 2. in Ioâ—uâ— out of the which he citeth certaine testimonies to prove the incarnation of Angels and the prognostication of things done in the world by the starres but Athanasius in Synops. holdeth this to be a forged booke so is that other called The testament of the twelve Patriarkes mentioned by Origen hom 15. in Iosun ex Perer. Some also of our own have beene too bold in allegorizing Iacobs words whereas the literall and historicall sense is full enough and containeth excellent matter Calvin QUEST II. What last times Iacob speaketh of GAther your selves c. I will tell you what shall come in the last daies 2. He calleth all his children to be present who were not all before assembled when Iacob blessed Ephraim and Manassâ—h and he stirreth them up also to attention to consider diligently what he saith Mercer 2. We need not with Rupertus by Iacobs sonnes to understand his spirituall seed the Church of Christ seeing this prophecie was literally accomplished in his carnall ofspring 3. By the lust daies wee understand not onely the times of the Messiah as David Kimhi Hierome and Lyranus will have it alwaies taken in the prophets but sometime it betokeneth the age next ensuing as Dan. 2.28 God sheweth the King what shall be in the latter daies that is vers 29. what shall come to passe afterward some part of his dreame fell out in the next times and age after Nabuchadnezzar Like as then in this place Iacob speaketh of the comming of the Messiah vers 10. so also he propesieth
punished than adulterie which farre exceedeth the other as the Wise man compareth them together Prov. 6.30.32 that which the spirit of God hath judged to be the weightier sinne by mans ballance cannot be made lighter And hereof Erasmus complaint in his time was just Savitur passim in miseros fures c. Poore theeves are every where streightly handled whereas neither Dracos nor the Romane nor Moses lawes punish theft with death Then hee proceedeth Avaritia nostra facit ut ideo magnum malum existimemus furium quia pecuniam summi boni loco ducimus Our covetousnesse is the cause that we count theft such a great evill because we hold money to be so great a good This may suffice of this question 4. Places of docâ—rine out of the whole booke 1. Doct. Gods election sure and infallible FIrst it is evident by this booke of Exodus wherein is set forth unto us how diversly the people provoked God by their sinnes as their Idolatrie lust murmuring impatience yet God continued their mercifull Lord still that Gods election is immutable and whom he loveth he loveth to the end Ioh. 13.1 Genevens 2. Doct. Which is the best forme of a Common-wealth SEcondly In this booke also is described the best forme of a Common-wealth when as both Prince Nobles and people have their due that forme which is mixed of these three states is the happiest and least subject to change and freest from mutinies So was it in Israel in Moses time in his sole government there was a Monarchie in the 70. Elders assistants an Aristocracie in that out of every tribe the Senatours and Elders were indifferently chosen therein there was a shaddow of the Democraticall state Sâ—mler This mixt forme of government is well seene in our high Court of Parliament where there is a concurrence of three estates 5. Places of confutation 1. Confutation against election by workes FIrst this booke shewing on the one side the ingratitude and disobedience of the people on the other the stedfast love of God toward them affoordeth an evident argument of Gods free election without any respect to workes against those which defend election ex praevisis operibus of workes foreseene before and the Apostle to the same purpose out of this booke alleageth that notable text I will have mercie on him upon whom I will have mercie Rom. 9.15 Borrhaius 2. Confutation against those which say all things were carnall to the fathers FUrther some out of Serveius schoole which have taught that the fathers in the law had only a carnal imagination of terrene things and no knowledge of the Messiah are in this booke confuted for S. Paul sheweth how that in their externall actions and symbols baptisme was shadowed forth and Christ both their spirituall meat and drinke and ours 1. Cor. 10.2.3 And though the Apostles expected a terrene kingdome Act. 1. that they did draw from the error of those times it being a generall received opinion But they themselves before that joyned with Peter in confessing Christ to be the Sonne of God Matth. 16. and afterward they shewed wherein their happinesse consisted in preaching remission of sinnes in Christ. Simler Prologomen 6. Places of morall use 1. Mor. Our spirituall deliverance by Christ shadowed forth FIrst here in the deliverance of Israel out of Egypt is shadowed forth our spirituall deliverance by Christ they under Moses escaped from the tyrannie of Pharaoh and the bondage of Egypt wee by Christ are set free from the spirituall captivitie of sinne and Sathan as the Prophet Zacharie alludeth unto this externall deliverance chap. 10.11 The Scepter of Egypt shall depart away Borrah 2. Mor. Gods chastisements tend not to destruction but to amendment AGaine in that the Lord when the people sinned scourged them and yet not to their destruction but to their amendement it sheweth that both God is not partiall but will punish sinne even in his owne children as also that the afflictions which God layeth upon his children tendeth not to their eversion but is sent rather to worke their conversion Genevens The Apostle saith If ye endure chastening God offereth himselfe unto you as unto sonnes Heb. 12.7 3. Mor. Example of speciall vertues in this booke FUrther in this booke many examples of singular vertues are propounded worthy of imitation of piety in the Midwives of faith in Moses parents of meeknesse in Moses and faithfulnesse toward his people of zeale in the Levites that all flocked to Moses to execute vengeance upon the Idolaters Simler CHAP. I. THis chapter sheweth the occasion which moved the Lord for the cause thereof was in himselfe to procure the deliverance of his people This occasion is of two sorts First the wonderfull increase of the people where is mention made both of their names and number comming downe to Egypt vers 1. to vers 7. then of their increasing in Egypt vers 7. Secondly The other occasion is the affliction of the Israelites which followed upon this their increasing and multiplying where is set downe their consultation with the threefold end thereof vers 10. Then the execution where foure severall afflictions of the Israelites are described 1. Their hard usage under the taskmasters vers 11. 2. Their miserable bondage being at the command in generall of the Egyptians not only for publike but private workes vers 14. 3. The male children are commanded to be slaine where first the charge is given by Pharaoh to the Midwives vers 15.16 Then the execution followeth contrarie to the Kings expectation where three things are declared the reason which induced the Midwives not to obey the Kings cruell edict v. 17. their defence unto the King vers 18.19 the reward of the Midwives vers 20. 4. Then followeth the generall edict for the destroying of all the men children vers 22. 2. The divers readings 5. But Ioseph was in Egypt A.P.V.B.G. cum caeter with Ioseph which was in Egypt T. here which is added the meaning is that Joseph though he were in Egypt must be added to that number to make up 70. 10. That they joyne themselves unto our enemies or fight against us T. better than and fight against us B.G. cum caet for their feare is threefold lest they should run to their enemies rebell or escape out of their service 11. They built for Pharao cities of munition T.S. rather than cities of treasure A.P.C.B.G. or cities of tabernacles L. or cities of store V. the word mischenoth is taken for munition 1. King 9.19 14. With all manner of bondage which they exacted of them by cruelty G.A.P.L. or according S. better than beside all service which c. T. for the preposition eeth signifieth with or to put it in the nominative their bondage wherein they served them was most cruell V.B. the word bepharech signifieth not cruell but by or with cruelty 16. When yee looke into the stooles T. that is whereon the women sate in their travell to see of
might be stirred up to pray to God for their deliverance and to long for the land of Canaan 3. That God might take just occasion to shew his judgements upon Egypt 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke 5. That Gods goodnesse and power might be seene in supporting his people and increasing them even in the middest of their affliction 6. That the Israelites remembring their cruell bondage in Egypt should have no mind to goe thither againe For seeing this notwithstanding if some rebellious of them attempted to make them a Captaine and to returne into Egypt Numb 14. what would they have done if they had lived in all fulnesse and pleasure there Perer. QUEST XIV Whether the Mid-wives were Egyptians or Hebrew women 15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women 1. Those Mid-wives were not Egyptian women as Iosephus thinketh to whom Pererius subscribeth with others as Aretiuâ— Simlerus for they were such as usually ministred to the Hebrew women as the text sheweth before this time and it is not to be thought that the Israelitish women had no Midwives of their owne besides their religion sheweth as much because they served God that they were Hebrew Mid-wives and the derivation of their names doth give conjecture thereof Shiphrah is derived of Shaphar to be bountifull to adorne and Puhah of Pahah to crie out a name fitting a Mid-wife that is best acquainted with the crying of children and whereas Iosephus giveth this reason because the Hebrew women would have beene partiall for kindred saith it may seeme no more unlikely that Pharaoh useth Hebrew women whom he might thinke for the feare of their life would obey his commandement then he did set Hebrew taske-masters over the rest of the Israelites Exod. 5.15 who might have beene thought also no indifferent overseeers I therefore rather thinke with Augustine that those Mid-wives were Hebrew women than Egyptians 2. Yet could they not be Iocabed Moses mother and Miriam Moses sister as some Hebrewes who was too young not above seven yeere elder than Moses to be imployed for a Mid-wife Simler QUEST XV. Why Pharaoh onely giveth his cruell charge to two Mid-wives THese two Mid-wives are named 1. Not as Cajetan because they attended onely upon the nobler sort of the Hebrewes whose children especially Pharaoh intended to cut off for Pharaohs charge is generall to kill all the male children 2. Nay there were many more called as Perer. but these named as the more famous 3. But these were the chiefe and had the charge and command over the rest and from them they are to take their direction Pellican Vatablus and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives it appeareth to be otherwise that among the Grecians there were some to whom the choise care of that businesse was committed as Plutarch testifieth and that publike schooles were kept for that service Iun. in Analys 4. Now it is easie to guesse why the male children were commanded to be put to death rather than the other 1. Because they feared not any rebellion or insurrection by that sex 2. They were fairer than the Egyptian women and so they might keepe them for their lust 3. They were industrious in spinning and needle work and for that cause might be kept for their service Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children or Herod in slaying the infants or then Astâ—ages and Aâ—â—lius that would have destroyed Remus and Romulus for these did not make a generall edict against the children of an whole nation as Pharaoh doth nor yet surprised infants newly borne Borrh. QUEST XVI Whether the Mid-wives made a lie and are therein to be justified Vers. 19. A And the Mid-wives answered Pharaoh because the Hebrew women are not c. The most doe hold that the Midwives doe here make a fained excuse by an officious lie 1. And of them which thus thinke most are of Augustines opinion that the Mid-wives herein offended because no lie being against the truth is just yet God rewarded them not for their dissembling but for their mercy remunerata est benignitas mentis non iniquitas mentientis the benignitâ—e of the mind not the iniquitie of the lie was rewarded so also Simler Borrh. with others and Augustine addeth this reason that if many times the works of the flesh are pardoned for the works of mercy that follow after much more merito misericordiâ— dimittuntur qua propter misericordiam committuntur for mercy sake those things are remitted which because of mercy are committed 2. Others thinke that the Mid-wives were hindred by their lie and that which might have beene eternall in terrenam est compensationem declinata was because of the lie turned into an earthly recompense Gregorie But seeing the feare of God hath not onely the promise of this life but of the next and the Scripture testifieth of these Midwives that they feared God it is spoken without warrant that they were onely temporally blessed 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious though not of an eternall yet of a temporall reward Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia sed benevolentia Their fallacie was not rewarded in them but their mercie 4. Rupertus doth simply defend this dissimulation and holdeth it to be no sinne because it proceeded of charitie and God rewarded it and as well may Rahab be condemned for making the like excuse Iosh. 2. Cont But these reasons are very weake 1. This excuse proceeded not of charitie but from feare and though it did charitie must be alwayes joyned with veritie otherwise it is inordinate 2. Their mercy onely was commended and their infirmitie by Gods mercy pardoned 3. Not Rahabs infirmitie but her faith is commended if her excuse were untrue 4. But as Rahab may in that place be defended to have made a true excuse speaking of some other men that were departed from her which came to her house so here also the Mid-wives may say true that the Hebrew women having secret notice from the Mid-wives might be delivered in secret before the Mid-wives came Iun. And it is not unlike but as they were chaster than the Egyptian women so God might give them more strength and speedier deliverance Pellican Here it will be objected that it is said the Mid-wives preserved the men children because they feared God vers 17. and therefore it is like they were present Simler But this may be understood of the care that they had of the infants by whose meanes they were preserved Vatab. For otherwise it was not possible that these two in their owne persons could be present at every womans travaile to save the children QUEST XVII How the Lord is said to make
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
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh said unto them I
have now sinned This was no true confession but Pharaoh was forced thereunto by this grievous plague of haile and lightning that was upon him and his people and beside he simply confesseth not his sinne but now that is in this or at this time I have sinned so hypocrites doe not truly confesse their sins but those onely they sometimes will seeme to acknowledge that are notorious and wherein they are manifestly convicted Ferus Here we have all the parts of popish penance contrition confession and satisfaction for he is content to let the people goe but yet it was far from true or sound repentance so in Iudas there was all three contrition confession and satisfaction in restoring the money which he had taken to betray Christ but he wanted the fruits of true repentance the peace of the conscience and cleering thereof before God by remission of sinnes as the Apostle sheweth Rom. 5.1 and 1 Cor. 7.11 Simler 4. Observ. To hope the best of men while they live Vers. 29. AS soone as I am out of the Citie I will spread mine hands c. Though Pharaoh had deceived Moses divers times before yet he refused not still to pray for him he hoped the best of him as the Apostle saith that charitie hopeth all things 1 Cor. 13.7 which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live Ferus CHAP. X. 1. The method and Argument THis Chapter hath two parts according unto the two plagues therein described the eight of Locusts to vers 21. and the ninth of the three dayes darknesse to the end of the Chapter In the first part there is 1. the denouncing or threatning of the plague to vers 12. wherein we have first Gods Commandement unto Moses to goe unto Pharaoh with two reasons that God might worke his great miracles vers 1. and that he might declare them to their posteritie vers 2. then Moses obedience in the execution of his charge where he beginneth with the reprehension of Pharaoh for his obstinacy vers 3. then he nameth what plague the Lord will send vers 4. and the effects thereof both in devouring the fruits of the earth vers 5. and filling their houses vers 6. Thirdly the event Pharaohs servants move the King vers 7. hee causeth Moses and Aaron to be called vers 8. they propound their request vers 9. But Pharaoh yeeldeth not unto it but in part vers 10 11. 2. Then followeth the execution of the judgement before denounced where the signe the stretching forth of Moses hand with the rod is expressed then the instrumentall cause the East wind vers 13. the plague it selfe vers 14. and the effects thereof vers 15. 3. The events are these three Pharaohs confession of his sinne with his supplication to Moses to pray unto God vers 16.17 Moses prayer with the effect thereof vers 18. the third is the hardning of Pharaohs heart vers 23. In the second part which containeth a description of the ninth plague of darknesse 1. The Commandement of God is premised shewing Moses what he should doe stretch out his hand toward heaven and to what end that there may be darknesse and what darknesse such as might be felt vers 21. 2. The execution followeth shewing Moses obedience he stretched out his hand vers 22. the sequell thereof in bringing darknesse which is described by the circumstance of the time it continueth three daies vers 23. by the effects none could stirre from his place by the contrary there was light with the people of Israel Thirdly the events in Pharaoh 1. He seemeth to relent in promising to let the people goe with some limitation and exception of their cattell vers 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie vers 25 26 27. Thirdly Pharaohs threatning of Moses and charge that he should see his face no more vers 28. with Moses answer vers 29. 2. The divers readings Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt Loâ— of his Kingdome V. G. better than before him B. or in him L. or in the middest of them C. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them S. It is better referred to the land it selfe than either to Pharaoh or the Egyptians as the words shew in the originall Vers. 7. How long shall he be a snare unto us I.P.B. rather than an offence or scandall A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues that they feared him even as the bird the snare the word mâ—kesh signifieth both but the first rather here as likewise Deut. 7.16 Doest thou not yet know that all Egypt is destroyed I. B. C. L. better than wilt thou know first that c. A.P.V.G. or wilt thou know that Egypt is destroyed Here the particle terem is omitted which signifieth both nondum not yet and ante quam before the first is more fitting here see before chap. 9.30 Vers. 10. See to it for evill is before your face I.A.P. that is he threatneth them if they will not cease to be troublesome to him as vers 28. better than yee have some mischiefe in hand B. so also L.S.V. the first sense is more agreeable because of that watch word set before seâ— as vers 28. take heed to thy selfe the Chalde putteth both these senses together See the evill which you intend to do standeth against your face G. Vers. 11. He cast them out of Pharaohs presence A.P.V.C. i. Pharaoh cast them out from his face I. better than were thrust or cast out of Pharaohs presence B. G. L. S. for the word â—egaresh is in the singular number Vers. 13. He stretched his rod over the land of Egypt B. or upon G. cum câ—ter against I. ghal more usually and properly signifieth upon as chap. 8.5 Vers. 14. Locusts I. cum câ—ter better than grashoppers B. G. Arbeh is the locust and chagabh the grashopper Eccles. 12.5 Vers. 19. The reedie sea I.V. the sea Suph A.P. rather than the red sea L. S. C. B. G. Suph signifieth a râ—ed and that sea is so called because of the abundance of reed there growing Plin. lib. 11. cap. ult the same is also called the red sea for that it seemeth to be red because of the reed or the sand Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than how wee shall serve G. or what we shall serve S. for that is an improper phrase or what was shall sacrifice L. V. the sense but not the words ghabadh to serve 3. The explanation of difficult and doubtfull questions QUEST I. Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardned Vers. 1. GOe to Pharaoh for I have hardned his heart and the hearts of his servants c. 1. Moses is bid to goe still to
They filled their houses vers 6. as the frogges did before and went into every roome and chamber their amberies victuals storehouses were pestered with them for so it may be gathered by the like annoyance in the frogges 4. And not onely so but with their venemous teeth they did bite and destroy men and therefore Pharaoh desireth vers 17. that God would take away that death onely and so we read Wisd. 16.9 that the biting of Locusts and flies killed them QUEST VI. Why sometime Aaron sometime Moses stretched out the rod. Vers. 13. NOw Moses stretched forth his rod c. 1. This is to bee observed that in the bringing of some plagues Moses commandeth and Aaron stretched out the rod as in the three first plagues of the bloudie waters frogges and lice in the two next of the swarmes and murrane Moses and Aaron doe nothing in the three following Moses is the instrument to bring the botches the haile and Locusts 2. The reason of this difference the Hebrewes ascribe to the dignitie of Moses who brought the plagues that came from above out of the aire and skie and Aaron those which were wrought below And herein is fulfilled the promise of God to Moses that he had made him Pharaohs God for so Moses commandeth the aire fire and water and all the elements as a terrene God 3. Yet Moses doth not any thing by his owne power neither is there any vertue in his rod Moses indeed stretcheth out his rod but is said that the Lord brought the East wind Simler QUEST VII What kâ—nde of wind it was which brought the Locusts THe Lord brought an East wind 1. God useth the Ministrie of the wind not as having any need of it but that we might know that when any wind or weather is sent God is the author of them 2. This was not a southerly wind as the Septuag read and Philo to whom Pererius subscribeth affirmeth the same but beside that the word kedâ—m signifieth the East it is evident by the contrarie wind which cast them into the red sea called the West wind vers 19. that the East wind brought them Thostatus And the Latine interpreter though missing of the sense of the word calleth it urentem ventum a searing wind which best agreeth to the East wind which is well knowne to seare and wither fruit and to breed caterpillers and wormes 3. Though it be usuall in those parts for Locusts to be brought with the wind yet such an infinite number of them and in so short a time to bee brought was mircaulous and extraordinarie Simler QUEST VIII Whether this plague of Locusts were incomparable and not to be matched Vers. 14. SO grievous Locusts like to these were never before neither after them shall be such How then agreeth that place of the Prophet Ioel with this where he speaking of the like plague of Locusts saith There was none like iâ— from the beginning neither shall be any more after it Ioel. 2.2 It may bee answered that it is here meant of Egypt that in that land there were never any such Locusts neither should be as it is said of the haile so grievous as there was none throughout all the land of Egypt since it was a nation chap. 9.24 2. But because the words here are generall no mention being made of Egypt it may rather be answered that these Locusts came all at once but in that plague which Ioel speaketh of these foure kinds the Palmer worme the Grashopper Canker worme and Caterpiller did one succeed another and one devoured that which the other left Ioel. 1.2 And in that respect it is said to bee so grievous as none was before it Simler 3. Or rather it is said to be incomparable for the continuance of it which was certaine yeeres whereas these Locusts indured not many daies QUEST IX In what sense it is said the Locusts devoured that which the haile left Vers. 15. THey did eat all which the haile had left And yet it is said before that the haile did smite all the herbes of the field chap. 9.25 then there was nothing for the Locusts to devoure 1. Some answere that the haile onely touched the corne as rie wheate barlie flax but not the grasse then the Locusts came and devoured herbe grasse and all Pellican But the text it selfe admitteth not this for the haile is said to smite all the herbes of the fields and so the Locusts did also eat all the herbes of the field vers 15. 2. Some thinke that there was some respite betweene the haile and the comming of the Locusts and that in the meane time the corne and other fruits which the haile and lightning had smitten did grow againe and then the Locusts came and devoured it Simler But beside that it is shewed before that this plague of Locusts followed the other within two or three daies quest 9. in chap. 7. in which time there could be little renewing of the fruits by a second growth and spring the text favoureth not this conceit because the Locusts are said to eat that which the haile left but that which was then not growne cannot be said to be left 3. Therefore it may be better answered that where the haile is said to have smitten all the herbes of the field it must be understood for the greatest and most part as it was said before chap. 9.6 that all the cattell of Egypt died whereas some remained for the other plagues as for the haile chap. 9.25 Simler 4. But neither are we forced in this place so to restraine the generalitie of these words but this may be said that where the haile and lightning did smite though all the herbes and fruits were touched yet not the whole there might be some greene thing remaining after the haile and lightning played the part as wee see in the searing and blasting of corne that some escapeth so that which this tempest had not blasted and seared the Locusts devoured QUEST X. Why the plague of Locusts is called a death Vers. 17. THat he may take away from me this death onely 1. Some thinke that be so called this plague as if he should say this destruction because it brought a decay and consumption upon all things Vatab. but death properly is understood of living creatures as cattell and men 2. Some referre it to the event which Pharaoh might feare lest that the people being offended with Pharaoh who was the cause of these plagues might make some mutinous insurrection whereof slaughter and death might follow Simler But he speaketh of death and mortalitie alreadie begun and not feared onely 3. Therefore some thinke that the Locusts with their biting killed men as it is collected Wisd. 16.9 and that therefore it is called a death Perer. but this is not all for he saith this death onely his meaning is not that the men in their houses should be delivered from the biting of Locusts but generally that the land might be rid
heart divers profitable questions come now in order to be handled for seeing the Lord is here divers times said to harden Pharaohs heart as chap. 4.21 chap. 7.3 chap. 9.12 chap. 10. vers 10. and 20. and 27. chap. 11.10 chap. 14. vers 14. and 8. even nine times in all it seemeth that Moses of purpose useth this significant phrase and doth inculcate it often that we should well weigh and consider it QUEST XIII What the hardnesse of heart is FIrst then it is requisite to be knowne what this hardnesse of heart is 1. It may first be described negatively by the unaptnesse of an hard heart to any thing that is good it is neiâ—her passive active or apprehensive of any good thing not the first nec movetur precibus nec cedit minis It is neither moved by prayers nor giveth way to threats as Bernard saith For the next he saith it is ingratum ad beneficia ad câ—â—silia infidum it is unthankfull for benefits unfaithfull in counsell unshamefast in evill things c. There is no activitie in it to any goodnesse And for the third praeter solas injurias nihil non praeterit it remembreth nothing that is past but wrongs nor hath any forecast for the time to come unlesse it be to seeke revenge 2. It may be described also by the perpetuall companion thereof the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affection As the Apostle saith speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart Ephes. 4.18 Both these concurred in Pharaoh he shewed his blindnesse in saying I know not Iehovah his hardnesse of heart in adding Neither will I let Israel goe Exod. 5.2 3. The propertie of hardnesse of heart is this that it is not onely a great and grievous sinne but also the punishment of sinne that it is a sinne the Apostle sheweth Heb. 3.12 Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God And that it is a punishment of sinne S. Paul also testifieth Rom. 1.21 Because when they knew God they did not glorifie him as God c. Then it followeth vers 24. God gave them up to their owne hearts lusts c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these 1. Blindnesse of the judgement and understanding as Isai. 6.10 Make the heart of this people fat make their eares heavie and shut their eyes lest they see with their eyes heare with their eares and understand with their hearts 2. They are obstinate and wilfull and refuse to be admonished and instructed Who say unto God depart from 〈◊〉 we desire not the knowledge of thy wayes Iob 21.14 3. Such are rejected and cast out of the presence of God and left unto themselves such an onâ— was Saul of whom it is said That the spirit of the Lord departed from Saul and an evill spirit sent of the Lord vexed him 1. Sam. 16.14 4. They delight in doing of evill and make a sport of sinne Prov. 2.14 Which rejoyce in doing of evill and delight in the frowardnesse of the wicked 5. They regard not to doe things honest in the sight of men but contemne and despise all others Prov. 18.3 When the wicked commeth then commeth contempt 6. They are incorrigible and past all hope of amendment Prov. 1.30 They would none of my councell but despised all my correction 7. They are not ashamed of most vile sinnes Ierem. 3.3 Thou hadst a whores forehead thou wouldest not be ashamed 8. When the Lord smiteth them they feele it not neither have they any sense of Gods judgements whom the wise man compareth to those that sleepe in the mast of a ship and as drunken men that are stricken but know it not Prov. 23.24.25 9. They are growne to such an evill custome of sinning that they can doe none other as the Prophet saith can the blackamore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Ierem. 13.23 10. So that the sinnes of such seeme to be inexpiable and indeleble as the same Prophet saith that the sinnes of Iudah were written with a penne of iron and with the poâ—nt of a Diamond chap. 17.1 11. They wax daily worse and worse of whom it is said Revel 22.11 Hee that is filthy let him be filthy still 12. And as they increase in sinne so they doe treasure up Gods judgements against themselves and heape unto themselves wrath against the day of wrath Rom. 2.5 QUEST XIV Whether God be the efficient and working cause of hardnesse of heart NOw in the next place concerning the efficient cause of the hardnesse of heart 1. That it cannot be imputed to God as the worker and Author thereof it may appeare by these reasons First the hardnesse of the heart is a great sinne as is proved in the former question but God is no wayes the Author of sinne seeing he neither tempteth or perswadeth unto it for God tempteth no man Iam. 1.13 neither hath commanded it but hath forbidden it by his Law nor yet worketh with them that doe evill for all that God doth is good and so there is none good but God Mark 10.19 Neither doth the Lord approve sinne being done Psal. 8.4 Thou art not a God that lovest wickednesse If then God neither move to sinne nor commends it nor yet assisteth the committers of it or approveth it he is no way the Author of sinne Secondly if God causeth sinne then every man should sinne of necessity and so his punishment should bee unjust being forced to sinne But as Augustine saith Deus nemini per hoc quod falli non potest aut necessitatem aut voluntatem intulit delinquendi God by this that he cannot be deceived hath not brought upon any either a necessity or willingnesse of sinning Thirdly Augustine useth another excellent reason Fieri non potest ut per quem à peccatis surgitur per eum in peccata decidatur It cannot be that by whom men rise from sinne by him they should fall into sinne Fourthly Plato thus reasoneth Deus qui bonus est malorum causa dici non potest c. God that is good cannot be said to be the cause of evill for then hee should be contrary to himselfe Lastly if God any way should be the Author of sinne then it should be no sinne for whatsoever God doth is good Nay not to doe that which the Lord willeth should be sinne Perer. 2. Yet seeing God is said in Scripture to harden the heart which betokeneth an action aâ—d likewise in other termes God is said to give some over to vile affections Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth 2. Thess. 2.11 and to make the heart fat the
eares heavy and to shut the eyes Isai. 6.10 all which phrases doe imply an action and operation it is evident that God some wayes concurreth either directly or indirectly negatively or positively by way of working or giving occasion in the hardning of the heart QUEST XV. God otherwise hardeneth then by way of manifestation BUt yet God doth more than by way of manifestation harden the heart as some doe expound it that the Lord hardned Pharaohs heart which interpretation Augustine toucheth quâ—st 18. in Exod. that is by his plagues and judgements declared how hard it was 1. For in this sense God might bee said to commit any other sinnes when he doth manifest them and bring them to light 2. And though this exposition might serve here yet it faileth in other places as Deut. 2. it is said that God hardned the heart of Sehon King of the Amorites and Iosh. 10. that God hardned the hearts of the Canaanites and Rom. 9. God hath mercie on whom he will and whom hee will hee hardneth In these places it cannot be so expounded that God hardned that is declared their hearts to be hard QUEST XVI God hardeneth the heart not only by permission SOme doe expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves So Damascen Ista non 〈◊〉 Deo agente accipienda sunt sed ut Deo permittente these sayings as God shut up all in unbeleefe and God gave them the spirit of slumber eyes that they should not see are not to be taken as though God did them but permitted them So likewise the ordinarie glosse in 4. Exod. Indurabo cor Pharâ—onis i. indurari permittam I will harden the heart of Pharaoh that is suffer it to be hardned So also Chrysostome Tradidit in reprobum sensum nihil aliud est quam permisit He gave them up to a reprobate sense it is nothing else than that hee permitted it as a Captaine leaving his souldiers in the midst of the battell may be said to deliver them into their enemies hands in Epist ad Roman Cajetane to confirme this interpretation sheweth how sometime in Scripture that is called a precept which is permitted as when Matthew said chap. 19.8 Moses for the hardnesse of your heart suffered you to put away your wives Marke hath Moses for the hardnesse of your heart wrote this precept unto you chap. 10. But although this be most true that God suffereth such to continue in their hardnesse of heart yet this is not all 1. For so the Lord suffereth also other sinnes to be done for there is nothing done in the world nisi omnipotens fieri velit vel sinendo ut fiat vel ipse faciendo unlesse the omnipotent God will have it done either by suffering it to be done or doing it himselfe Then if this were all the Lord might be said as well to steale and such like because he suffereth them to be done 2. Wherefore Augustines judgement is rather here to be received Deum ad indurationem cordis concurrere non modo secundum permissionem vel secundùm patientiam sed etiam secundùm actionem potentiam non sane per quem fiat immediatè duritia ipsius cordis sed per quem multa fiant à quibus peccator vitio suo concipiat duritiam corâ—â—â— That the Lord doth concurre in the hardning of the heart not only by permission or suffering but according to his power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his owne corruption doth conceive the hardnes of heart 3. And concerning the place alleaged out of Marke a precept is not there strictly taken for a commandement but for any order or decree that is written QUEST XVII Whether hardnesse of heart be of God as it is a punishment of sinne SOme doe hold because the induration of the heart is two wayes to be considered as it is a sinne and a punishment of sinne in the first God hath no part but as thereby God punisheth former sinnes so he as a just Judge inflicteth hardnesse of heart as a punishment as the Apostle sheweth Rom. 2.28 As they regarded not to know God so God delivered them up to a reprobate mind And 2. Thess. 2.11 Because they received not the love of the truth God shall send them strong delusions that they should beleeve lies In these places the Apostle sheweth how the Lord punisheth them with blindnesse and hardnesse of heart because of their former sinnes This distinction is approved by Augustine lib. 5. cont Iulianum Isidorus thus concludeth the same point Facit Deus quosdam peccatores sed in quibus talia jam peccata precesserant ut justo judicio ejus mercantur in deterâ—us â—re Therefore God maketh some sinners but in whom such sinnes are found before that by the just judgement of God they deserve to become worse and worse So Cajetane upon these words 2. Sam. 12. Behold I will raise evill upon thee out of thine owne house which was verified in Absolon that rose up against his father thus resolveth Deus non est author peccati ut sic sed ut est poena peccati God is not the author of sinne as it is sinne but as it is the punishment of sinne The same judgement he giveth of Shemei whom David saith the Lord bid curse David that God wrought that Shemei cursed David Non quatenus erat peccatum sed quatenus erat poena peccati Davidis Not as it was sinne but as it was a punishment of the sinne of David So Ioâ—senius Illa Deo tribuuntur non quatenus peccata sunt sed quatenus poena peccati they are ascribed to God noâ— as they are sinnes but as they are the punishment of sinne in chap. 15. Ecclesiastic But Pererius misliking this opinion thus reasoneth against it 1. If God be said to be the Author of the induration of the heart as it is a punishment of sinne then he may aswell be said to be the Author of the other sinnes when as a man falleth into them as a punishment of his former sinnes Contra. As though all such sinnes doe not proceede from the hardnesse of the heart that confirmeth and setleth the sinner in his wickednesse therefore God is not said to be the cause of these sinnes but of the hardnesse of heart which is the cause of those sins Man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sinnes of himselfe 2. The hardnesse of heart as it is a great and horrible sinne so it is a punishment of former sinnes if God then doe cause it to be a punishment he also causeth it as it is a sinne Contra. In this argument there are ambiguous termes for in the first clause this note of similitude
his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his ordinances then I will put
before whom all are held as guiltie and who prescribeth no law to himselfe Acacius Contra. But this solution is not sufficient for Ezechiel which saith the same soule that sinneth shall die speaketh also of the judgements of God which should not be inflicted upon the children for the fathers Ex Simler 5. Cajetane giveth this solution Although God in the law command that the sonnes should not bee put to death for the sinnes of the fathers Ipse tamen qui creator conservator Dominus est unicuique nemini facit injuriam c. Yet he that is the Creator preserver and Lord of every mans life doth no man wrong if he temporally chastise the sonnes c. His reason dependeth upon Gods right and power which hee hath over every mans life that as he gave it so he doth no wrong to take it away at his pleasure Contra. But the Lord saith by the Prophet Ezech. 18.32 I desire not the death of him that dieth Now if there were no other cause why the Lord should punish the children of the wicked in taking away their life but the will and pleasure of God the Lord should seeme to desire the death of men contrary to that saying of the Prophet 6. Procopius giveth this exposition that God threatneth to punish the posteritie of the wicked ut parentes à peccandi licentia retraheret to withdraw the fathers from sinning parentes non tam dolent sua morte quà m liberorum prasertim si his fuerint authores mortis Fathers doe not so much grieve for their owne death as for the death of their sonnes especially if they were the cause of it Contra. This is true that the punishment of the children redoundeth to the parents but this is not all that by this meanes the fathers should bee drawne to repentance for although their children be neere them yet they are neerer to themselves and their owne punishment would much more move them 7. There remaine two most usuall expositions the first is that temporally sonnes may be chastned for their fathers but not eternally for aeternaliter quilibet punitur pro malo quod egit c. For eternally every one shall be punished for the evill which he doth himselfe Tostat. quaest 5. So also Thomas Si loquimur de poena qua habet rationem medecina c. If we speake of that punishment which is by way of medicine we may be punished for another Such are all temporall and bodily corrections they are medicinall and tend to the good of the soule and the sonne quantum ad animam non est res patris in respect of his soule is not any thing of his father but in respect of his body Sic Thom. 1.2 quaest 87. artic 8. Contra. Although this exposition be sound and true yet it doth not fully take away the doubt moved before 1. For the Prophet Ezechiel also speaketh of temporall punishment namely of captivitie which the sonne should not beare for the father 2. And this place is rather understood of eternall punishment than temporall which the sinne of Idolatrie deserveth Simler 3. And the phrase here used visiting the iniquitie of the fathers upon the children sheweth that the Lord speaketh rather of penall judgements which should bee inflicted upon the sonnes of the wicked than of medicinall corrections 4. And Augustine further urgeth this reason that if it bee understood of temporall chastisement as of captivitie then non solum odio haebentibus sed diligentibus se redderet peccata c. God should not onely render the sinnes to those that hate him but to those that love him for Daniel and the three children and Ezechiel with other righteous men went into captivitie Sic Augustin quaest 14. quaest veter novum Testament 8. There remaineth the second common and received sense of these words which most of the fathers thus understand that the Lord will visite the iniquitie of the fathers upon the children if they also continue in the wicked race and follow the evill example of their fathers as Hierome Ideo iniquitates eorum portaverunt quia imitatores eorum in nequitia extiterunt Therefore rhey doe beare the iniquitie of their fathers because they did imitate them in their wickednesse Hieron in oration Ierem. Some agreeing in generall with the rest that it is to be expounded of the wicked children of wicked parents yet doe understand it of originall sinne which is properly called the sinne of the fathers because they received it from them which is punished in unregenerate children of the wicked but is pardoned in those that are regenerate To this purpose Gregor lib. 15. Moral cap. 22. Contra. But originall sinne is extended further than to the third and fourth generation which are here mentioned therefore it is not like the Lord meaneth that sinne Ex Simler Some will not have this place at all understood of the sinnes of the fathers but of the children onely qui peccant sicut patres which sinne as their fathers did But as Tostatus well argueth against this assertion This were not to punish the sinnes of the fathers in the children Sed peccatorum filiorum malorum in seipsos but of the wicked sonnes in themselves Tostat. quaest 5. Therefore the former exposition is currant to expound these words of the sinnes of the children which they learned of their fathers Quia patrum extiterunt aemulatores haereditario malo de radice in ramos crescente They are punished because they ded emulate their fathers this hereditarie evill growing from the root into the branches Hieron in Ezech. cap. 18. So also Augustine Ex eo quod addidit qui me oderunt c. In that he addeth which hate me it is understood that they are punished for the sinnes of their fathers Qui in cadem perversitate parentum perseverare voluerunt Which would persevere in the same perversitie of their fathers August cont Adimant cap. 7. Gregor Quisquis parentis iniquitatem non imitatur nequaquam ejus delicto gravatur Hee that imitateth not the iniquitie of his father is not burdened with his sinne lib. 15. moral cap. 22. Chrysostome Si nepos secutus fuerit vias patris avi sui c. If the nephew doe follow the wayes of his father and grandfather thou wilt render unto them to the third and fourth generation Chrysost. homil in Psal. 84. Super illa non in aeternum irasceris c. Severus Therefore it is added Of those that hate me Vt apertum fiat non ob parentum peccata sed ob illorum odium adversus Deum eos puniri That it may bee manifest that they are not punished for their fathers sinne but for their owne hatred against God Ex Lippoman Diodorus In eisdem peccatis persistentes just as poenas exolvetis Persisting in the same sinnes you shall pay just punishment Rabanus Peccata patrum iniquorum non redundant ad filios si eorum imitatores in malo non fiant The sinnes of the wicked
the Lords recompence that he will prepare eternall rest for thy reward and this it is to sanctifie the Sabbath So Augustine Spiritualiter observa Sabbatum in spe futurae quietis Observe the Sabbath spiritually in hope of the everlasting reward Libr. de 10. Chord All hypocrites therefore that keepe the Sabbath rest rather for feare of humane lawes than of conscience which also come before the Lord with a dissembling heart are transgressors of this Commandement for he that will truly consecrate the Sabbath unto the Lord must call it a delight Isa. 58.13 he must with all his soule delight therein 2. Observ. Against those which spend the Lords day in carnall delight TO sanctifie it The rest then of the Sabbath is commanded not as though it were in it selfe a thing acceptable unto God but that wee might the better attend upon Gods service They therefore which give themselves upon the Lords day to ease and idlenesse pampering and feeding themselves following their owne will and pleasure doe not sanctifie the Sabbath unto the Lord for hee that will consecrate a Sabbath as glorious unto the Lord must not doe his owne wayes nor seeke his owne will as the Prophet sheweth Isai. 58.13 Against such which carnally spent the Sabbath in pleasure and delight the same Prophet speaketh Wo unto them c. The Harpe and Violl Timbrell and Pipe are in their feasts Isai. 5.12 And of such Chrysostome saith well Accepisti Sabbatum ut animam tuam liberares à vitiis tu verò magis illa committis Thou hast received the Sabbath to free thy soule from vice and by this meanes thou doest commit it the more 3. Observ. No worke must be put off untill the Lords day THou shalt not doe any worke Here then such covetous and worldly minded men are taxed which cannot afford one day of seven for the Lord but toile themselves therein with bodily labour as if they have a job of worke of their weeks taske to doe they will dispatch it upon the Lords day if they have any journey to take they will put it off till then for feare of hindring their other worke therefore the Lord meeting with mens covetous humours forbiddeth all kinde of worke to be done therein Gregorie giveth two reasons why upon the Lords day we should cease from all terrene labour because Omni modo orationibus insistendum We should altogether attend upon prayer and spirituall exercises such works then must be shunned because they are an hinderance unto the service of God And againe Si quid negligéntiae per sex diesagitur c. if any thing have beene negligently done in the six dayes that upon the day of the resurrection of our Lord precibus expietur it may be expiate and purged by prayer Gregor in Registro lib. 11. epist. 3. We should not then commit more sinnes of negligence when we should pray for forgivenesse of our errours and negligence Cajetane giveth a good note upon this word Remember Ad hoc servit recordatio ut non reserves aliquid operandum in diem septimum c. therefore serveth this remembrance that no jot or worke be reserved till the seventh day 4. Observ. It is not enough for the master of the familie to keepe the Lords day unlesse his whole familie also doe sanctifie it THou nor thy sonne nor thy daughter c. This is added to reprove their nice curiositie who though themselves will seeme to make conscience of the Lords day are content yet that their children and servants doe breake it and put them to labour or suffer them to mispend the day in vaine pleasure thinking it sufficient if the master of the house keepe the rest of the Lords day But every good Christian must resolve with Ioshua I and my house will serve the Lord chap. 24.15 He thought it not enough for himselfe to be addicted to Gods service unlesse his whole familie also served the Lord. So then none are exempted here from keeping the Sabbath Nullus sexus nulla aetas nulla conditio c. no sex no age no condition is excluded from the observing the Sabbath Gloss. interlin Neither young nor old male or female master or servant Vpon the fifth Commandement 1. Divers Questions and difficulties discussed and explained QUEST I. Whether this precept belong to the first Table 12. HOnour thy father c. Iosephus with some other Hebrewes doe make this fifth Commandement the last of the first Table both to make the number even in both Tables and because mention is made here of Jehovah as in none of the other Commandements of the second Table and because it was fit that as the first table began with our dutie toward God our heavenly Father so it should end with our dutie toward our earthly parents Contra. These are no sufficient reasons for this division of the Commandements 1. For though the foure first Commandements in number answer not the other yet they are in the writing upon the Tables more and conteine a greater space than the other six and better it is to divide the Commandements by the matter referring onely those to the first Table which containe the worship of God than by the number 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes which follow which belong not either to the first or second Table 3. The third reason better sheweth why this Commandement should begin the second Table then end the first 4. And whereas some object that place Rom. 13.9 where the Apostle rehearseth the five Commandements following omitting this as though it belonged not to the second Table the reason of that omission is because the Apostle directly in that place had treated before of the dutie toward the higher Powers and Superiours who are comprehended under the name of parents But our Saviour putteth all out of doubt Matth. 19.19 where he placeth this Commandement last in rehearsing the precepts of the second Table and joyneth it with that generall precept Thou shalt love thy neighbour as thy selfe Calvin QUEST II. Why the precepts of the second Table are said to be like unto the first NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement Thou shalt love thy neighbour as thy selfe and saith it is like unto the first in these respects 1. Because the second Table of the morall law as well as the first hath a preeminence and excellencie above the ceremonials and therefore in regard of this dignitie and prioritie it is like unto the first 2. Because the same kinde of punishment even everlasting death is threatned against every transgression as well of the second as of the first Table 3. In regard of the coherence and dependance which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse he first have the feare of God whose image he reverenceth in his brother Vrsin QUEST III. Why the precept of honouring
wine wherein is excesse Ephes. 5.18 Contrarie hereunto are 1. Intemperance in meats and drinks as in drunkennesse and gluttonie 2. Facesse and superfluitie of meats and drinkes which breedeth intemperance as also excesse and pride of apparell reproved by the Prophet in the daughters of Sion Isai. 3. and other unseemely usages of the bodie as in painting or colouring the face or haire as wicked whorish Ieâ—abel used to doe 2 King 9.30 3. Contrarie unto this moderate temperance is in another extreme superstitious and immoderate abstinence such as was that of the Heremites and Anachorites that with too rigorous abstinence and fasting did oppresse nature Vrsin 4. As in temperance in diet is forbidden as the nourishing cause of lust so also in all other kind of behaviour as the wantonnes of the eye which opened as it were a window unto that great sinne of adulterie which David committed with Bathsheba 2 Sam. 12. Likewise obscenitie and vncomelinesse in speech for evill words corrupt good manners 1 Cor. 15.33 Simler But these two last rehearsed are rather opposite unto the second vertue of shamefastnesse before rehearsed 3. Places of Controversie 1. Confut. Against the Anabaptists and Nicolaitans which make their wives common THou shalt not commit adulterie c. First seeing this precept commandeth chastitie in the married estate to be preserved the Nicolaitans and heretikes called Gnostici are condemned which as of other things brought in a filthie communitie and mutual commixtion of their wives Bucanus Contrarie to the Apostles doctrine To avoid fornication let every one have his wife 1 Cor. 7.2 that is the wife ought to bee proper and peculiar to the husband and the husband likewise to the wife for the honour of mariage is stained when the mariage bed is defiled and therefore the Apostle putteth them both together Heb. 13.4 2. Confut. Against the Maniches and Marcionites that condemne mariage FUrther this Commandement forbidding the violating of mariage by adulterie and all other uncleane and unlawfull lust consequently alloweth the wholesome remedie of mariage against the old heretikes the Maniches Encratites Marcionists Chrysost. hom 12. in 1 Timoth. Ambrose addeth to these the Patritians in 1 Tim. 4. that condemned mariage as being instituted of Satan whose wicked opinion is blasphemous against God upon whose blessing Increase and multiplie dependeth the procreation of children which is the speciall fruit of mariage And they contradict the holy Apostle who saith That marriage is honorable c. Hebr. 13.4 3. Confut. Against the Romanists that forbid Mariage THirdly the Romanists are here confuted that enjoyne single life unto their Priests as more agreeable unto their orders which they thinke are defiled and polluted by mariage and they count that to bee the more holy state among them and such to bee most religious which are entred into a vow of single life so that although they doe not in open blasphemie condemne marriage as the other wicked heretikes which made the devill the author thereof yet they speake falshood through hypocrisie and under pretence of greater holinesse condemne the holy institution of marriage so that they cannot escape the censure of the Apostle which calleth it a doctrine of devils to forbid to marrie 1 Tim. 4.1.3 Neither can they shift it off by saying that they doe not forbid mariage generally no more did the Maniches who allowed their hearers such as were lay men to marrie but denied that libertie to their Clergie whom they called their elect and chosen men August hares 46. And the Heretickes called Apostolici would not permit such to marrie as had made a vow of single life being not able to performe it August hares 61. So the Romanists hold it unlawfull for their votaries to marrie though they bee never so weake and unable to performe their vow It is evident then that whereas S. Paul giveth libertie to everie man for avoiding of fornication to have his wife 1 Cor. 7.2 and againe he saith that mariage is honorable among all men Hebr. 13.4 the practice of the Romanists not allowing their Clergie and Monkes to marrie doth contradict the Apostolical doctrine And beside by this restraint of marriage they give occasion of adulterie fornication and other uncleane lusts seeing they restraine the remedie against these enormities which is lawfull and honest marriage and so they are apparent transgressors of this precept Herein they are not unlike to those old Heretickes called Origeniani turpes the filthie Origenists who as Epiphanius writeth of them rejected marriage and yet gave themselves to lust and some of them went in the habit of Monks professing solitarie life and yet were defiled with uncleannesse Epiphan hares 63. Such were the Monks in Poperie given over to al filthinesse as their hypocrisie was notably discovered in the suppression of their uncleane cages and cells here in England See more hereof Synops. pag. 260 261 c. 4. Confut. Against Aquinas that saith in the matrimoniall copulation there may be mortall sinne HEre by the way some exception is to be taken unto certaine positions of Thomas Aquinas who confuting those who affirmed Commixtionem viri uxoris non esse sint peccato that the companying of the husband with the wife could not bee without sinne setteth downe these conclusions 1. That 〈◊〉 conjunctio aliquando non solum est sine peccato sed etiam ad meritum vita â—ternae that such conjunction is sometime not only without sinne but meritorious also of eternall life 2. Quando est cum intentione procrâ—anda prolis vel reddendi debiti c. when in the matrimoniall act there is an intention of procreation or of rendring the mutuall debt of marriage it is an act of justice and so without sin at all 3. Aliquando est cum peccato veniali c. somtime it hath a veniall or small sin as when neither of the two former intendments do concurre 4. Quando autem excedit ut si posset se extenderet in alium tunc est mortale c. but when this matrimoniall copulation exceedeth the bounds that if it might bee it would extend it selfe to another then it is mortall Thomas in opuscul Contra. 1. No act of righteousnesse in man can be meritorious of eternall life seeing our best workes are imperfect and betweene the merit and worke there must be a proportion and kinde of equalitie but so there cannot bee betweene our imperfect workes and such a perfect and infinite reward The Apostle saith That the afflictions of this present life are not worthie of the glorie which shall be shewed unto us Rom. 8.18 If the suffrings of the Saints are not meritorious much lesse their actions 2. When matrimoniall conjunction is applied to the right end it is without sinne as S. Paul saith in the like case Let him doe what hee will he sinneth not 1 Cor. 7.36 that is materially he sinneth not the thing which hee doth is no sin neither is it a sinfull act but yet there
pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ— that applied himselfe to 〈◊〉 filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâ—gâ—â—s said well that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowes than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâ—g was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thâ—n speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these 〈◊〉 gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their 〈◊〉 therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieâ—â— commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or workes sayings or doings so Iehâ—nadab that gave that lewd
originall sinne to be a breach of this precept as originall justice is therein prescribed and commanded because the Morall law is grounded upon the Law of nature which was perfect in man by creation before his fall from which perfection originall sinne is a declining defect This then is the conclusion that these involuntary motions though they doe not venire in rationem coram Deo come into reckoning before God if they presently vanish before the will and affection incline unto them yet they doe shew the corruption of our nature that although they breake not out into a flame yet they are sparkles that flie upward Iob 5.7 our corrupt nature is as the coale and those idle and wandering thoughts as the sparks that flie up but if these sparks doe not kindle into a flame they shall never burne us nor be laid unto our judgement and so Chrysostom sath well Si concupiscentia non consentit voluntas sola concupiscentia non damnat If the will consent not to concupiscence concupiscence alone shall not condemne us Homil. 52. in Matth. which is through Gods mercie for otherwise even originall corruption is sufficient to condemne us QUEST IV. Why there is no precept to direct tha inward passion of anger as of coveting NOw why there is not the like precept given to direct the inward act of the irefull power of the mind as to forbid the first motion of anger and rage as there is virtutis concupiscibilis of the coveting and desiring facultie these reasons are alleaged 1. The like is to be understood in other Commandements that the very internall act and first inclination of the heart unto evill is forbidden but expresly the concupiscence is named because it is more hard to resist the concupiscence whose object is some apparent good either delectable or profitable whereas the inward passion of anger movet ad aliquid triste moveth alwayes to some heavie thing not delightsome or profitable So Tostatus The same reason is yeelded by Thomas Aquin Homicidium secundùm se non est concupiscibile sed magis horribile c. Murther is not of it selfe a thing to be desired but to be abhorred but adulterie Habet rationem alicujus boni scilicet delectabilis furtum boni scilicet utilis Hath respect unto some thing that seemeth good namely delectable good and theft to profitable good therefore the concupiscence of these required a speciall precept rather than the other c. But this is no sufficient reason for both it is as hard to resist anger as any other passion because of all other it is most violent and sudden and beside the angrie man in purposing to doe mischiefe taketh delight therein and thinketh it good for him so to doe so that this passion also hath an object of some thing seeming good for otherwise the will of man naturally is not carried unto that which is taken to be evill 2. In this precept even that concupiscence is forbidden which is involuntarie and hath not the assent of the will for as Chrysostom saith Concupiscimus frequenter etiam quod nolumus We covet often that which wee will not All other voluntarie inclinations of the minde to adulterie or theft are prohibited in those other precepts but there is no anger without a purpose of revenge and so hath a consent of the will and so there need no speciall precept for that it properly belonging to that precept Thou shalt not kill as our blessed Saviour sheweth Matth. 5.22 To this purpose Tostatus saith well Ira audit rationem syllogizantem c. Anger heareth reason disputing whether it be meet to take revenge and before reason hath thus concluded anger riseth not but anger hearing this first conclusion that it is fit to take revenge staieth not to heare the second whom and how wee are to revenge but as a quicke messenger that goeth away before hee hath halfe his arrand and as angrie dogges that when they see one doe straightwayes imagine that it is their part to barke not considering who it is that they barke at whether their master or no so anger being an hot and hastie passion resolving by reason of the thing yet weigheth not every circumstance Now concupiscence when any object is offered heareth no reason at all but presently falleth to coveting of it Ex Tostat. qu. 27. QUEST V. Whether sinne properly consist in the internall or externall act IT is here the opinion of the Hebrewes that if a man onely desire another mans wife in his heart and goe no further he sinneth not and Iosephus lib. 12. Antiquit. reproveth Polybius the Historiographer for saying that Antiochus died miserably because he would have spoyled the Temple adding further Si solùm cogitavit non egit peccatum That if he onely thought to doe so he sinned not therefore he was not punished for that but for other evils which he had done in Jerusalem Ex Lyran. Contra. But it may bee made manifest by divers reasons that sinne consisteth rather in actu interiori quà m exteriori In the internall rather than externall act 1. That maketh a good or evill act which is in a mans power but the externall act is not often in mans power but the internall is as the act of the understanding and will as the Apostle saith Rom. 7.18 To will is present with me but I finde no meanes to performe that which is good c. 2. Onely it is proper unto man beyond beasts to doe a good or evill act but the externall act bruit beasts can doe as well as man therefore it is the internall facultie of the understanding and will that maketh the act good or bad 3. If in the externall act good and evill onely were found then Angels should doe neither good nor bad which have no externall act because they have no externall faculties powers or instruments the will therefore and understanding which onely are in Spirits are the causes of good and bad actions 4. The same externall acts may bee done as well by those that sleepe by fooles and mad men as by the waking by wise and sober men but the externall act in those is not sinne because it proceedeth not from the will and understanding 5. Both divine and humane lawes make a difference betweene voluntarie and involuntarie acts as in wilfull and casuall murther but the externall act in both is all one 6. Therefore Actus exterior secundùm se nec bonus nec malus est The externall act of it selfe is neither good nor evill but yet in men because of the connexion which the externall act hath with the internall there is some goodnesse or evilnesse found though not so properly as in the internall for there are two acts of the will and understanding the immediate act as to understand to will which is called actâ—â— elicitus the act which issueth out and there is a mediate act as to kill to commit adultery which is actâ—â— imperatus the act commanded therefore
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
to the owner But concerning other goods no such restitution was to be made Gallas Lippom. Contra. They are herein deceived for the former generall Law maketh mention of oxen asses sheepe and generally of whatsoever is lost wherein any fraud may be committed 2. Cajetane and Simlerus give this reason because the other Law speaketh expresly of things stollen out of the keepers or depositories house which the owner made choice of for the sure keeping of his goods and therefore if they be stollen it is upon his owne perill because he made no better choice of the place Now living creatures are not committed to the safe keeping of the place but to the keepers diligence and care so that if they be stollen it is through his default and negligence To the same purpose also Calvine But this reason giveth not satisfaction because in the other Law vers 9. mention is made also of oxen asses sheepe and other living creatures 3. This then is the difference that the former Law speaketh of things committed freely to ones trust without any consideration or reward but here of such things which a man is waged or hired to keepe and therefore in this case he is to make good that which was stollen and not in the other Cujus ratio est quia pro custodia habet mercedem The reason is because he had a reward for his keeping Lyran. Tostat. And this appeareth yet more evidently by Iakobs practice Genes 31.39 Laban required it of his hand whether it were stollen by night or by day because he waged with Iakob to keepe his sheepe Iun. Gallasius objecteth against this example that Iakob there had boasted in vaine quod solus ista damna pertulisset that he alone had borne these losses if it had beene an ordinary thing so to doe Contra. Iakob in that place to purge himselfe of all suspition of fraud or negligence alleageth two things one that whatsoever was torne he brought it not to Laban as the manner was but made it good himselfe and herein Iakob did more than he was bound to doe the other is concerning Labans strictnesse that required of him that which was stollen wherein Laban did according to the common use but yet his hard dealing appeared in exacting of his sonne in Law as of a stranger QUEST XIV How the case of theft differeth from other casualties in matters of trust Vers. 10. IF it dye or be hurt or taken away by enemies c. 1. In these cases the keeper was not to make restitution as if it were stollen the reason is because these casualties could not by humane diligence or foresight be prevented as the other might Simler So Thomas Depositivum poterat perdi dupliciter ex causa inevitabili c. The thing committed to ones trust might be lost two wayes either by a cause inevitable which could not be shunned or prevented and the same either naturall as by disease and death or externall as if it were taken of the enemy or devoured of wild beasts or the cause might be evitabilis such as might be prevented as in stealing 2. But such casualty and death is here understood as is not procured by the deceit and craft of the keeper as if he defrauded the beast of his meat or overwrought it or if it became lame and broken by his smiting and abusing of it for in these cases the keeper is to make good the losse yea though he had nothing at all for the keeping he was to make recompence if any kinde of way he had put his hand to his neighbours good vers 8. much more now seeing he was waged for the keeping and so here he is to take his oath that he hath not put his hand to his neighbours good that is that none of these casualties did befall by his default 3. And by these particular accidents which cannot be prevented other like unexpected and inevitable chances are understood Casus fortuitus non imputatur depositorio A case falling out by chance bindeth not the depositorie or keeper in trust though he have somewhat for the keeping as if the house be burned where he laid up anothers goods or the ship suffer wracke wherein such goods were embarked unlesse one of these three culpa pactum mora interciderit the keepers fault some compact or delay come betweene for if the casualty fall out by the keepers default or negligence or he have covenanted to make good what losse soever or keepe the goods longer in his hand than the owner agreed with him to keepe them in all these cases the keeper is bound to make satisfaction what chance soever happeneth Tostat quaest 7. QUEST XV. Whether it were reasonable that the matter should be put upon the parties oath Vers. 11. AN oath of the Lord c. 1. This kinde of probation to put a man to purge himselfe upon his oath was used when no other witnesses could be produced as it is added in the former verse and no man saw it that is alius à custode none beside the keeper Oleaster so that where other proofe might be had a man at the first should not be put upon his owne purgation Tostat. 2. Neither need it seeme strange that the controversie should be decided by the keepers oath for no man will commit a thing to another in trust unlesse he were first well perswaded of his honesty Suo ergo praejudicio testatus est eum esse virum bonum He therefore testified by his fore-judgement of him in trusting him that he is a good man Calvin and therefore it is no wrong unto him to have the matter tried by his oath whom he trusted 3. Here wee see the lawfull use of an oath to be an end of all controversie and strife as the Apostle sheweth Heb. 6. when no other proofe can be had Tostat. 4. And it is called the oath of Iehovah because they only are to sweare by the name of God Genevens QUEST XVI What was to be done if the thing kept in trust were devoured of some wild beast Vers. 13. IF it be torne in peeces he shall bring it in record 1. One way to testifie that it was torne of wild beasts was to bring a part of the prey recovered out of the ravenous beasts mouth as shepheards sometime used to doe Amos 3.11 Iun. This sense is expressed by the Chalde He shall bring that which is torne for a testimony and the Septuagint He shall bring it to his gate that is shew it to the owner And therefore Iacob herein approved his faithfull service to Laban that used not this liberty to bring that unto him which was torne but made it good himselfe Gen. 31.29 Tostat. 2. Another way to prove it to have beene torne with beasts was to bring proofe by witnesses that saw the ravenous beast to carry away the prey for this sentence hath relation to the former clause vers 10. If no man saw it If then he can bring
the absence of another for commonly then many tales are devised Lyran. Or that the Judge should not give care to the accuser before he have heard the partie accused also Borrh. Or this some make to be the meaning Non suscipias vocem testium quos scis mentiri Receive not the voice of witnesses whom thou knowest to lie Tostat. quaest 1. But it is better generally understood of all as well private men as Judges Vetat falsum rumorem de ullo homine vel spargi vel admitti It forbiddeth any false rumour to be spread of any or admitted Gallas Praecipue tamen lex haec ad judicia pertinet And yet principally this law belongeth to judgements Simler because false reports may there doe most harme yet because it is also a fault in private men to raise false reports and to be too credulous to beleeve them it is better here to retaine a generall sense QUEST II. What it is to put to the hand to be a false witnesse NEither shalt put thy hand with the wicked to be a false witnesse 1. Calvins joyneth this to the former clause and saith they are here understood to be false witnesses qui proximos traducunt which joyne their hand with the wicked in traducing of their neighbours So also Oleaster But the manner of the phrase here used of putting to the hand that is of binding and combining themselves importeth a greater matter than onely in carying or spreading of a false report 2. Some referring this law unto publike testimonie in judgement understand it of the person of the Judge that he should not be a meane to procure false witnesses as the Elders of the Citie to whom Iezâ—bel sent did against Naboth R. Salomon Marbach But the words In being a false witnesse which is more than procuring will not beare that sense 3. Some by putting to the hand understand thou shalt not sweare to be a false witnesse because they used to lift up their hand when they did sweare Lyran. Tostat. But this doth make the sense too particular for what if he doe not sweare but onely promise or give his hand to be a false witnesse it is directly against this law therefore by putting the hand is signified hee shall not aid or assist him he shall not consociate himselfe vel conferre operam or promise his helpe or consent unto evill Iun. 4. And withall here is forbidden that wicked confederacie and mutuall ayding one of another in bearing false witnesse as it is a common practice Da mihi mutuum testimonium Witnesse for me and I will bee witnesse for thee Gallas 5. And two things are forbidden Non adjuvabis causam improbi falso testimonio c. Thou shalt not helpe the cause of the wicked by a false testimonie not make a covenant with him to doe it for him Lippomaâ— QUEST III. How great a sinne it is to be a false witnesse Vers. 2. TO be a false witnesse 1. Falsum testimonium habet tripliceus deformitatem A false testimonie hath a threefold deformitie ex perjurie first by perjurie because witnesses are not admitted but upon their oath ali◠〈…〉 justitiae another way by violating of justice tertio ex ipsa falâ—tate thirdly by the falsenesse of his testimonie Thomas These three evils and mischiefes then do accompanie a false witnesse perjurie injustice falsenesse and lying 2. And in three other respects is this sinne of false witnesse bearing odious and abominable 1. In respect of the author thereof who is the divell for when he telleth a lie he speaketh of his owne 2. The inconveniences are great which ensue the perverting of justice and the condemning of the innocent 3. There is also nominis divini contaminatio the polluting and prophaning of the name of God Borrh. QUEST IV. Whether in this law we are to understand the mightie or the many Vers. 2. THou shalt not follow the mightie 1. The most doe read many or the multitude as before is shewed in the divers readings and they make two parts of this law the first to concerne all in â—enerall that they shall not follow a multitude to doe evill the second Judges in particular not to folâ—ow a multitude in judgement Cajetan Oleaster Whether it be to respect the multitude of the parties â—riends that sentence is to be given upon Marbach or the multitude of Judges that consent in a wrong judgement Simler And then the meaning is that in neither case a multitude is to be followed si â—it manifestè iniquum vel falsum if it be manifestly false or unjust which the multitude holdeth for if it be manifeste verum either manifestly true vel dubium or doubtfull which many doe affirme one must not of singularitie depart from their judgement Tostat. quaest 2. 2. Some in the former clause interpret rabbim many Thou shalt not follow many to doe evill but in the other branch of the law they understand it not of the quantitie and number but of the qualitie neither decline after the mightie c. that is where there are many Judges to give sentence the inferiour should not be overruled by the opinion of the Superiour Judges and mightie and therefore among the Jewes this wise course was used in giving of sentence in the assemblie of Judges that the punies and inferiour Judges should deliver their opinion first lest if the greatest began the other might bee swayed by them this is also the use among the Divines in the Vniversitie of Paris the Juniours and Inferiours begin first Lyran. This also is the honourable use of the Star-chamber with us 3. But seeing the same word rabbim is used in both sentences it is taken in the same sense in both places and is better interpreted the mightie than the many for these reasons 1. Because of the opposition of the poore man in the next verse the mightie and the poore are better compared and set together than the many and the poore 2. So Levit. 19.15 gadhol the great and dal the poore are set one against the other that neither the one nor the other should be respected in judgement 3. This interpretation of the mightie comprehendeth also the other whether they be mightie in number or in power Iun. 4. And as respect is not to bee had of the multitude so neither of the paucitie and fewnesse as the Donatists in times past and the Anabaptists in these dayes doe brag of their small number as therefore the best Gallas QUEST V. How the poore is not to be esteemed in judgement Vers. 3. THou shalt not esteeme a poore man c. 1. The word hadar signifieth honour beautie comelinesse Prohibet blandis sermonibus ornari causam pauperis He forbiddeth that the poore mans cause should be set forth with glosing words and so be made better than it is Cajetan Oleaster Therefore Aristotle giveth a good rule that in matters of judgement causa simplicibus sermonibus propeneuda erat that the cause should be laid
Judges and pervert their words then it is not safe to receive any gift in that kinde which is given for the furtherance of ones cause No it is not lawfull for a Judge to take a gift to give right judgement Nam de vendâ—tione justi judicii veniretur ad venditionem nequissimi Lest from selling of just judgement they should fall to sell unjust judgement Tostat. And as it is unlawfull to sell justice so it is also to buy as S. Paul might have beene delivered for a reward Act. 24.25 but he chose rather to answer at Rome And in the ancient Church they were noted which did give money for their liberty that they might not be compelled to be present at the Gentiles idolatrous sacrifices Simler 4. So then howsoever the Canon law and the practice of the Church of Rome doth tolerate small gifts yet it is the safest way not to accept of any at all And herein the ancient Romane lawes are to be preferred which as is extant in their 12. Tabulae capite puniendum Iudicem c. did decree that Judge to be punished with death which tooke money to give sentence in a cause Dioclesian also made a Law that a sentence pronounced by a corrupt Judge ipso jure infirmam esse by the Law should be void and to be suspended by appeale Lystat being asked why he received not gifts of the Messerians answered Quia in lege justitiae peccatur Hee should have offended against the Lawes of justice Innocentius also hath a good saying speaking of corrupt Judges Vos non attenditis merita causarum sed personarum non jura sed munera non quod ratio dictet sed quod voluntas affectet non quod licâ—at sed quod lubeat c. pauperum causam cum mora negligitis divitum causam cum instantia promovetis c. You doe not consider the merit of the cause but of the persons not right but gifts not what reason enditeth but what will affecteth not what is lawfull but what you list c. the cause of the poore you neglect by delaying the cause of the rich you are diligent in promoting therefore Tostatus here resolveth and concludeth well that howsoever the Canons doe tolerate the receiving of small gifts yet it is better Si volunt effugere conscientiae scrupulum ut nihil omnino accipiant If they will avoid the scruple of conscience that they take nothing at all 5. A gift then is of great force it prevaileth much as the Wise-man saith in the Proverbs chap. 17.8 A reward is as a stone pleasant in the eyes of them that have it it prospereth whither soever it turneth As a precious stone shineth every way so a gift is available to any purpose Gifts doe much hurt in private matters as Amphiarans wife being corrupted with a precious jewell betrayed him and Procris chastity was overcome with a gift but in publike affaires gifts doe much more hurt as well in civill as Philip King of Macedonia non tam armis quam auro expugnavit libertatem Graecia did not so much by force and armour as by gifts and treasure overthrow the liberty of Greece As also in Ecclesiasticall matters where simonie doth as much hurt as bribery in the Common-wealth for they which by corrupt meanes attaine to the great preferments of the Church must needs also corruptly administer the same Aâ— the Prophet Ezechiel noteth the false Prophets which for handfuls of barley and peeces of bread did prophesie false things chap. 13.18 Simler Therefore seeing the Spirit of God hath set it downe that gifts and bribery doe corrupt and blinde Nimia eorum est impudentia c. They are very impudent and shamelesse that will make their boast notwithstanding that though they receive gifts they can give right judgement Gallas QUEST XVII Why strangers are not to be oppressed in judgement Vers. 9. THou shalt not oppresse a stranger 1. Some thinke that this is a repetition of the former Law chap. 22.21 Thou shalt not doe injury to a stranger that it may appeare quanta cura domino sint peregrini c. how carefull God is of strangers Lippom. And because the Israelites were given to be inhumane and hard toward strangers as the Jewes are to this day that contemne all people beside themselves the Lord saw it necessary often to inculcate this precept Simler But rather I thinke with Cajetane and Gallasius that this is a new Law Illud communiter hoc specialitèr datur judicibus testibus accusatoribus That was given in generall this in particular to Judges witnesses accusers 2. And to this end God so provided in his wisdome that the Israelites and their fathers should be strangers and sojourners in other countries as in Canaan and Egypt ut captivitatis peregrinationis miseriam discerent to learne by experience what the misery of captives and strangers was that they might the better know how to have pity on the like Nemo libentius hospitem sine tecto suo introducit hospitio c. No man more willingly receiveth him into his house that wanteth lodging than he that was sometime without lodging himselfe no man sooner feedeth the hungry and giveth the thirsty drinke than he that felt hunger and thirst himselfe c. August 3. And whereas it is added You know the heart of a stranger the meaning is how full of care and griefe they are that you need not afflict them more Simler that they are destitute of friends and had need to be so much the more pitied Tostat. and seeing strangers are no inhabitants but such as passe thorow the country they should not be stayed nor hindred ut iter suum posset exequi that they may finish their journey Lyran. You know also by your selves their hearts how ready they are to call unto God for helpe against their oppressors as you did in Egypt Simler QUEST XVIII Of the divers festivals of the Hebrewes Vers. 10. SIx yeeres thou shalt sow thy land c. The Hebrewes had divers kindes of festivall dayes which all tended to the honour of God Now impendimus honorem Deo c. wee doe give honour unto God either for an eternall benefit and so they had juge sacrificium every dayes sacrifice or for some temporall which is either generall as of our creation in remembrance whereof they kept the seventh day holy or of our preservation ideo erat festum Neomemae therefore they kept the feast of the new Moone every moneth or speciall as of some speciall benefit and deliverance in remembrance whereof they had their festivals of weekes as Pentecost of moneths as the seventh moneth of yeeres as the seventh yeere and the seventh seventh yeere which was the Jubile Thomas QUEST XIX Why the land was to rest the seventh yeere Vers. 11. BVt the seventh yeere thou shalt let it rest c. 1. The land is said to rest in two respects First in a metaphoricall sense as we are
in theft murther or in particular when beside the breach of the Law the person or state of the Magistrate is touched as when treason is intended against him or his goods stollen So likewise men trespasse against God first in generall when his Law is violated though our neighbour only be hurt as in all the precepts of the second Table secondly more specially when beside the transgression of the Law actus immediate dirigitur in Deum the act is immediately directed against God as in the breach of the first Table and principally in idolatry Tostat. qu. 86. 4. Places of Doctrine 1. Doct. Of divers actions of love generall and particular Vers. 1. IF thou 〈◊〉 thine enemies oxe c. As Gods actions are of two sorts generall and particular the one toward all men in as much as he suffereth the Sunne to shine and the raine to fall upon all the other toward the elect in sanctifying them by his Spirit So must our actions be toward men A generall love we must shew toward all men Turkes Jewes Infidels and toward our enemies in procuring their good in seeking to doe them no hurt in preserving them and theirs out of which generall fountaine of love flow these curtesies in bringing home his straying oxe and helping up the overladen asse But friendship familiarity society we must only have with the children of God This difference the Apostle maketh where he saith Let us doe good to all but specially unto them which are of the houshold of faith Galath 6.10 B. Babington 2. Doct. Of Christs Deity Vers. 21. BEcause my name is in him Hic Moses Divinitatem Christi palam confitetur exprimit Here Moses doth openly confesse and expresse the Divinity of Christ which the Jewes to this day will not see nor acknowledge for this Angell is Christ in whom the name of God is he is called by the same names that God the Father is as the Lord almighty eternall c. Ferus as the Prophet Isaiah saith Hee shall call his name Wonderfull Counsellor the mighty God the everlasting Father c. Isai. 9.6 3. Doct. God disposeth and transposeth kingdomes Vers. 31. I Will make thy coasts from the red Sea c. This sheweth that God setteth the limits and bounds of kingdomes which they cannot passe nor goe beyond he setteth up kingdomes transposeth them and pulleth them downe as Daniel saith He changeth times and seasons he taketh away Kings he setteth up Kings Dan. 2.21 Marbach Borrhaius 5. Places of Controversie 1. Confut. Vniversality and multitude no sure marke of the true Church and religion Vers. 2. THou shalt not follow a multitude c. As in civill matters it is not safe to follow the custome of a multitude so in religion it is dangerous to be lead by numbers and multitude In our blessed Saviours time the people followed the Scribes and Pharisies only a few whom he had chosen out of the world as the Apostles with some others embraced the doctrine of Christ. Therefore universality and multitude which is so much urged by the Romanists is no good rule to know the right Church and the truth by Simler 2. Confut. Against the secret Spanish Inquisition Vers. 1. THou shalt not receive a false tale Although this be a generall instruction to all both publike and private persons that they should not be carried away with false tales yet it most of all concerneth Judges which as Lyranus noteth saith that the Magistrate is forbidden by this Law to heare the one party in the absence of the other because many false tales will be devised by the one when the other is not present to make answer But Burgensis confuteth Lyranus herein whom Tâ—oring in his replies maintaineth who affirmeth truly that this Law videtur habere ortum à natura seemeth to take beginning from nature that when any suit is promoted at the instance of a party the adverse party should be cited Yet he maketh exception of some Courts the processe whereof is secret without any such inquisition as he giveth instance of that great Court in Westphaliae which is called Iudicium secretum Westphaliae The secret judgement of Westphalia Wherein beside that he in pretending to defend Lyranus confuteth him shewing that in all proceedings it is not necessary that publike inquisition bee made the instance that he giveth is insufficient what that secret manner of judgement in Westphalia is he declareth not but if it be such as the Spanish Inquisition is which is shuffled up in corners and in darknesse there being none present but the Inquisitor the Scribe and tormentor disguised like a Devill and the poore innocent lambe that is tortured and examined it is most unjust cruell and tyrannicall The Romane Governours were more equall toward Paul who brought him forth in publike to answer for himselfe and did not sift him in corners And what is to be thought of such secret actions our blessed Saviour sheweth Every man that evill doth hateth the light neither commeth to the light lest his deeds should be reproved 3. Confut. Against the Manichees who made the old Testament contrarie to the new Vers. 22. I Will be an enemy unto thine enemies c. The Manichees who rejected the old Testament and would make it contrary to the new take exception to these and the like places where the Lord professeth enmity against the Canaanites and chargeth the Israelites to kill and destroy them how say they is this consonant and agreeable to that precept of the Gospell that we should love our enemies Contra. 1. Hierome answereth Non tam personarum quam morum facta est dissensio That this dissension and enmity was not in respect of the persons but of their manners The Israelites were not so much enemies unto them as they were enemies to the true religion of the Israelites in worshipping of God aright 2. Augustine saith Illa inimicorum interfectio carnali adhuc populo congruebat c. That killing of the enemies did agree unto that carnall people to whom the Law was given as a schoolemaster unto Christ. 3. The Apostle when he delivered over the incestuous young man unto Satan for the destruction of the flesh Satis declaravit in aliquem inimicum vindictam cum charitate posse procedere c. Did sufficiently declare that revenge may be taken of some enemy in charity c. Potest ergo dilectio esse in vindicante Therefore there may be love in him that taketh revenge as we see in fathers that correct their children whom they love And although fathers kill not their children in correcting them yet God who knoweth what is best for every one cum dilectione corrigere non solum infirmitatibus sed etiam mortibus temporalibus c. can correct with love not only with infirmity and sicknesse but with temporall death as is evident in the Corinthians as S. Paul saith For this cause many are weake and sick among you and
the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud Heb. 9.22 The bloud of the sacrifices then was put upon
here is taken for the singular according to the Hebrew phrase Oleaster As so the Lord saith I have made thee Pharaohs god chap. 7.1 where the word is Elohim in the plurall and sometime a word of the plurall number is joyned with an adjective of the singular as Isai. 19.4 I will deliver the Egyptians into the hands adonim kasheh Dominorum duri of Lords hard where the adjective is put in the singular sometime the adjective that is joyned with it is put in the plurall also but the relative in the singular Iosh. 24.19 Elohim kadashim his he is holy gods that is an holy God so likewise sometime Elohim is put with a verbe singular as Gen. 1.1 Bara Elohim creavit Dii God created sometime with a verbe in the plurall as in this place asherjeeben which may goe before us So then Elohim gods in the plurall is here put for the singular Make us a god Tostat. qu. 4. QUEST VIII How the Israelites would have their god to be made to goe before them TO goe before us 1. It is evident by this wherefore they desired a visible god to be made not to that end that they might with greater libertie eat and drinke feast and play before the idoll which they could not doe before the Lord for the Lord did allow them to rejoyce before him in sober and seemely manner Nor yet because they bee like unto other nations to have some visible image to worship but they shew the end thereof that they might have some visible presence to goe before them Tostat. qu. 6. 2. And whereas Moses being absent they might have desired some other guide in his place to direct them they doe not so both because they know none could be given them like unto Moses and if such an one might be found he was subject to the like danger as they imagined Moses to be fallen into they desire rather some visible god to be given unto them Tostat. qu. 8. 3. Neither were they so senselesse to thinke that an idoll made of silver or gold which hath eyes and seeth not eares and heareth not could goe before them 4 And Tostatus conceit is too curious that because they had seene images in Egypt which had as they thought a certaine divine power in them speaking sometimes and making answer unto demands And among the rest the Egyptian God Apis which was like a pide bull did appeare once in a yeare unto them and used to goe before them unto Memphis and all the Egyptians followed after playing upon their harpâ— and other instruments he thinketh that the Israelites desired the like god to bee given them that they might have an image made endued with some divine power to goe before them But they never had seene any image in Egypt made with mens hands to stirre and move and walke before them The Egyptian god Apis was either a very pide pull indeed or the devill in that likenesse therefore they having seene no such president in Egypt it is not like they imagined any such thing 5. Wherefore these Elohim gods which they desire to be made were none other but images as Laban so calleth his little images gods Gen. 31. Gallas This then is the meaning that some image may be made them quae admoneret eos praesentiae divina which should admonish them of the divine presence Osiander And they say in effect but thus much Instituâ— nobis cultum c. Appoint us some kinde of worship that God may be reconciled unto us Vt pergat nos praecedere That he may go forward still before us as he hath begun Ferus So then their meaning is not that the idoll to be made should still goe before them but that God represented and reconciled thereby might goe on still with them QUEST IX Why the people came to Aaron rather than to Hur his fellow governour BUt it will bee here questioned why the people demand this rather of Aaron than of Hur who was joyned with him in the government chap. 24. 1. R. Salom. maketh this the reason because that the people had killed Hur because he resisted them and this he saith was the manner of his death al the people came and spet into his mouth and so choaked him But it is not like if Hur in so good a cause had given his life that it should have beene omitted Phinehes fact in slaying the adulterer and adulteresse is commended and honourable mention is made thereof but Hur had beene more worthie to have beene recorded for not killing but in suffering himselfe rather to bee killed in defence of Gods pure worship Tostat. qu. 3. 2. Neither yet is it to be supposed that Hur was dead for some mention then is like to have beene made of his death being a principall governour and of the peoples lamentation for him 3. Therefore although Hur may bee thought to have yeelded and consented to their motion as well as Aaron as not being a more holy man than hee yet because Aaron was the chiefe and more principall he onely is mentioned Tostat. qu. 3. QUEST X. Whether at this time the Israelites wanted the presence of the cloud FUrther whereas they desire gods to bee made to goe before them it will be here objected that they had the presence of the cloud which went before them and they therefore needed not to have had any other guide 1. Oleaster therefore thinketh that the cloud might at this time be taken out of their fight but this opinion is briefely confuted before quest 4. the cloud did not leave them till they came into the land of Canaan when the manna also ceased Iosh. 5. 2. Some make the blinde curiositie of the people the cause why they regarded not that ordinarie signe of Gods presence but requested some figure and representation of God answerable to their vanitie Calvin So also Chrysostom Adhuc iâ—spicis quod miraris oblitus es largitoris Thou seest daily that which thou wonderest at namely the manna which fell every morning and thou forgettest the giver 3. But this also may bee joyned to the former reason they had staied 40. dayes in a plat and the cloud stirred not they had continued as long in this place about mount Sinai even fortie dayes as they had beene in all the mansion places since their comming out of Egypt and so they might doubt that this cloud should be their direction no longer to goâ— before them into the promised land and therefore they desire another guide QUEST XI Why they say they knew not what was become of Moses Vers. 1. FOr of this Moses c. we know not what is become of him c. 1. R. Salom. thinketh they supposed he had beene dead and that Satan had made such an apparision in the aire as if they had indeed seene a coffin as if Moses had beene dead and his bodie put into it But if they had conceived that Moses were dead they would not have spoken
it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a benefit In poenam populi indigni beneficio tabularum c.
consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
such a great multitude 3. They which were penitent it is like kept them within sorrowing for their sinne the busie-bodies and carelesse people went up and downe in the streets whom the Levites as they met killed QUEST LXXI Why nonâ— came unto Moses but only of the tribe of Levi. Vers. 28. SO the children of Levi did c. 1. Some thinke that others which feared God in the campe might joyne themselves also unto the Levites who might be spared Gallasius But the text saith vers 26. that they were all Levites that came unto Moses there were none then but of Levi to whom Moses gave this thing in charge 2. Calvin saith Credibile est Levitas nominatim fuisse vocatos It is credible that the Levites were called by name which is the cause that none of any other tribe came But Moses proclamation was generall Who so pertaineth to the Lord let him come unto mee 3. Therefore this rather may be the cause why none of any other Tribe came though it is not to bee doubted that some among them feared God and were not polluted with this sinne of idolatry yet because they were not many of a Tribe it is like being ashamed of their paucity and small number they did forbeare to shew themselves likewise this was done singulari Dei consilio tractu by the singular counsell and instinct of God who drew the Levites unto him and put it in their minde to come that because the Lord had already appointed them for the Priesthood voluit Deus aliquo singulari facto eos reddere sacerdotio dignos God would by some singular fact make them worthy of the Priesthood and that by their zeale Aarons fall might be somewhat covered Simler And by this meanes eluitur infamia ipsi Levi posteris inusta c. that blot and infamy is done away which did cleave unto Levi and his posterity for the slaughter of the Sichemites for the which he received a curse of Iacob in stead of a blessing which curse is now taken away and they are rewarded and honoured of God for this their zeale for the which Moses pronounceth a blessing upon them Deut. 33.8 Gallas QUEST LXXII Of the number of them which were slaine whether they were three thousand or twenty three thousand as the vulgar Latine readeth Vers. 28. ABout three thousand men 1. The vulgar Latine text readeth after some copies which Lyranus and Tostatus follow 23. thousand after other triginta tria millia 33. thousand as Vatablus and Osiander set downe the Latine text which oversight of the Latine Translater is diversly defended 1. Some thinke that the Hebrew text making mention but of three thousand meaneth the principall only which were slaine the Latine in the number of 23. thousand comprehendeth the number of the whole 2. Rab. Salomon thinketh that there were divers slaughters of the people some died of drinking the bitter water others were slaine by the Levites and some were smitten and plagued of God and that all these are summed together in the number of 23. thousand those which the Levites only killed were three thousand So also Ferus But if all this should be granted yet cannot the Latine Translater be excused in setting downe 23. thousand whereas three thousand only are named in the originall 3. Tostatus alleageth that whereas the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cishlosheth as three thousand the first letter caph which is used for a note of similitude may here stand for number of twenty But he himselfe misliketh this answer because neither is it the use of the Hebrewes to set downe their numbers by letters the Greekes and Latines doe and beside the Latine text doth expresse here a note of similitude quasi as it were or about 23. thousand 4. Wherefore Tostatus resolute answer is that in this place the Hebrew text is corrupt and that the Latine is the truer as the Talmudists themselves confesse that in fifteene places the Hebrew text is corrupt per errorem scriptorum by the errour of the Writers But this is a very absurd shift rather than they will acknowledge any errour oâ— oversight in the Latine to lay the fault upon the originall 1. Both the Septuagint and Chalde doe reade in this place three thousand which translations are more ancient than the Latine therefore in the originall the errour is not 2. There may be some scapes in the originall by the ignorance or negligence of the Writers as in the mistaking of a letter or such like but to put in one word for another both of unlike signification and sound cannot be the Writers errour as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelosheth signifieth three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geserim twenty there is no affinity betweene these words 3. The Latine translation hath many such like scapes as Gen. 8.4 whereas the Hebrew hath the seventeenth day of the moneth the Latine readeth the seven and twentieth and many such places may be noted in the Latine which cannot be justified as is elsewhere shewed at large As therefore it erreth in one place so it may be subject to errour in another 4. And how should the Latine text come to be privileged from errour the writings of the Prophets only which were directed by the Spirit of God have that privilege but the Latine Translater had not a Propheticall spirit 5. The Hebrew is more ancient than the Latine and the Latine is translated out of the Hebrew fountaine and the Jewes have beene most carefull to preserve the originall copies pure therefore in all likelihood the Latine is more subject to corruption than the Hebrew 2. Wherefore the ingennous modesty rather of those Popish Writers is here to be commended which confesse the Latine text here to be corrupted as Montanus who hath herein amended the Latine and Cajetanus Vatablus Lippom. Whereof this is an evident argument because the Latine copies disagree some have triginta tria millia 33. thousand some viginti tria â—3 thousand as is before shewed some tria millia three thousand as that which Montanus followeth in the great Philips Bible QUEST LXXIII How the Levites are said to consecrate their hands Vers. 29. COnsecrate your hands unto the Lord c. 1. The Latine Translater readeth Consecrastis manus Ye have consecrated but it being put in the imperative moode consecrate yee sheweth that these words were spoken not after the slaughter was made but either before to incourage the Levites Vatablus Calvine Cajetane or while they were in the act doing Moses by these words animated them Iunius 2. By consecrating their hands 1. Tostatus understandeth that as in their consecration their right thumbes and toes were anointed with bloud so now by shedding of bloud they should be consecrate and as it were initiate in the Priesthood 2. But the meaning is nothing but this that this their service should be instar sacrificii acceptable to God as if they had offered a sacrifice they did consecrate their
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
must limit our desires with a subordination of our wils unto Gods will as our blessed Saviour there prayeth out of the naturall will and desire of man not looking unto Gods secret counsell But in spirituall things where Gods will is evidently knowne as Moses knew that it was impossible for Gods decree in the election of his Saints to bee changed it had beene an idle and superfluous condition inwardly to have so conceived or outwardly to have professed if it were possible himselfe knowing the contrary that it was impossible 9. And to say that Moses preferred the safety of the people before his owne soule as Calvin seemeth to affirme Nihil aliud venit in mentâ—â— quam ut salvus fit populus Nothing else came into his minde than that the people should be safe may be thought to be against the rule of charity for though another mans soule ought to be dearer unto mee than mine owne bodily life yet my soule ought to be dearer unto me than all mens soules in the world And Tostatus further addeth that if all the soules of the Saints yea of the Virgin Marie should perish unlesse my soule perish Citius deberem eligere omâ—es illas perire quam animam meam I ought rather to wish all their soules to perish than mine owne 10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here that because the salvation of Israel was joyned with Gods glory both in respect of the promises made to Fathers which it was not for Gods honour to frustrate and to prevent the blasphemies which the Egyptians and other would be ready upon the ruine and destruction of the Lords people to cast out against him Moses therefore Non tantum populi salutem sed ante omnia gloriam Dei spectavit Did not only looke unto the salvation of the people but unto the glory of God so that in respect thereof is carelesse of his owne salvation Simler Pretiosa est nobis animarum salus sed multo pretiosior nobis esse debet gloria Dei The salvation of our soules is precious unto us but Gods glory ought to be more precious unto us Gallas So Moses in this place prayeth not as a man beside himselfe not considering what he said as neither was Paul forgetfull of himselfe when he wished to be accursed so Israel might be saved for Paul so writeth Post longam meditationem After long meditation and â—dvisement QUEST LXXXIII In what sense the Lord saith I will put out of my booke c. Vers. 33. WHosoever hath sinned against me him will I put out of my booke c. 1. Some doe gather hence Inconsideratè precatum Mosem That Moses prayed inconsiderately quia castigat Deus praepostorum ajus votum because God correcteth his preposterous desire Calvin But Ferus collecteth better as if the Lord should say thus Delector quidem tanto charitatis tuae ardore c. I am delighted with such great heat of charity but justice must be kept which condemneth not the innocent c. 1. Hugo de S. Victor understandeth the Lord here to speake of blotting out not secundùm praescientiam Dei according to Gods prescience but secundum praesentem statum in respect of their present state So also Tostat. quaest 44. But the Lord answereth to Moses petition in his sense which was to be raced out of his booke rather than the people should perish not in respect of his present state for that had beene to desire to sinne and by sinne to be raced out but eternally therefore in that sense the Lord also maketh answer 3. Some hold indeed that God may race out the very elect upon their sinne Marbach But that were to make God mutable and changeable See this assertion confuted before quâ—st 80. 4. Iunius maketh it a conditionall speech si aliqui delendi essent if any were to be blotted out then they which sinne shall be so raced out But the Lord speaking here of notorious sinners pronounceth certainly what shall be their end they shall have no part in God 5. Some interpret it only of the manifestation of the rejection of the wicked Deâ—â— tandem patefacturum reprobâ—s c. That God will at the length make manifest the reprobate which for a while seemed to be counted in the number of the elect Calvin But the Lord answering to Moses petition keepeth the same sense now Moses by racing out meaneth not any such manifestation for he was no reprobate but indeed an actuall blotting or putting out therefore that must be also the Lords meaning here 6. Borrhaiâ—s giveth this sense of these words Whosoever hath sinned c. that it must not be understood of every sinne but of such as sinne and are not restored by repentance So also Ferus Qui peccaverit mihi He that sinneth against me quò inâ—â—itur finalis impâ—â—nitâ—ntia by the which is signified finall impenitencie This exposition is sound but yet it taketh not away the doubt and scruple which lieth in the other words him will I put out c. and not in these 7. Wherefore I rest in Gallasius interpretation Delere hic dici impropriè atque accipi pra rejici reprobari That to blot out is spoken improperly and it is spoken to be rejected and become a reprobate the Lord will blot them out that is they shall not be numbred among the elect And this exposition is warranted by that place Psal. 69.28 Let them be put out of the booke of life neither let them be written with the righteous to be put out then of the booke of life is as not at all to be written there QUEST LXXXIV What day of visitation the Lord meaneth here Vers. 34. IN the day of visitation c. 1. Some of the Hebrewes say Primum diem anni That the first day of every yeere is this day of visitation But God did not use to plague them upon every such day 2. Some understand it of the captivity of Babylon but beside that other causes are shewed by the Prophets of that captivity so the sinnes of the ages then present God would not visit the sinnes of the fathers upon so many generations he saith he will visit the iniquities of the fathers but to the third and fourth generation 3. The Interlinearie Glosse referreth it to the Romanâ— captivity But our Saviour in the Gospell sheweth there was another cause thereof for that they did not know the time of their visitation Luk. 19.44 Christs bloud which the Jewes wished to be upon them and their seed calleth for vengeance against them 4. Lyranus taketh this day of visitation for the day of finall judgement So also Osiander But that judgement shall be generall the Lord here speaketh of a particular day of visitation for the Israelites onely 5. Some thinke that God sent a speciall plague not long after for this idolatry which is mentioned in the last verse of this chapter Tostat. quaest 46. So also Iunius
other jewels of gold and silver when they came out of Egypt chap. 3.22 Tostat. quaest 7. So also Burgens Nullus ex more indutus est cultu suo None of them was decked in apparell as they used to be Depositis ornamentis lugubri habitu incedebant Having laid aside their ornaments they went in mourning weeds Iun. Pelarg. QUEST VI. Why in publike repentance they used to change their habit Vers. 4. THey sorrowed That is they put on sackcloth and mourning garments not as though true repentance consisted in the change of the outward apparell for the Lord saith by his Prophet Rent your hearts and not your garments Ioel 2. but the externall signes of repentance are profitable also and not to be neglected for these causes 1. That by these signes Conspicuum fiat eos vete peccatum suum agnoscere That by these outward arguments it may appeare that they do truely confesse their sinne Lippom God will have fructus cum arbore the tree with the fruit the tree is the penitent and contrite heart the fruit outward confession and humiliation Ferus 2. Because men by their sinne doe not onely provoke God but offend men it is requisite that as in their heart they doe humble themselves before God so they should by their outward behaviour give satisfaction unto men Ferus And so ignominia partem ultro subire inter homines c. willingly undergoe some shame among men in condemning themselves 3. It is profitable also for the good example of others ut alias ad imitationem provocent to stirre up others to imitate the like Calvin 4. I is infirmitas nostra sublevatur By these outward signes of repentance our infirmitie is helped Gallas and our sorrow and repentance thereby increased 5. Reales sunt quadam preces The humble habit and gesture of the bodie are certaine reall prayers whereby wee are stirred up more earnestly to intreat pardon at Gods hand Simler QUEST VII VVhy the Lord thus spake unto Moses Vers. 5. FOr the Lord had said 1. Tostatus opinion is that this here is inserted by way of anticipation because Moses delivered this unto the people after his comming downe from the mount the second time because at the same time Moses moved his Tabernacle without the campe which was after his second comming downe for it is called heere the Tabernacle of the Covenant vers 7. because the tables of the Covenant were there kept which Moses had not yet received for the first tables were broken Contra. 1. At Moses second comming downe the people were reconciled for Moses brought the tables of the law which was a signe of reconciliation betweene God and his people therefore it is not like that then so long after the people put off their rayment in signe of repentance 2. Neither is it like their sorrow and repentance was so long deferred 3. And as unlike it is that then Moses removed his Tabernacle which was a signe unto the people that God would not dwell among them when the Covenant was renued and the tables new written 4. Neither is it called the Tabernacle of the Covenant as the Latine Interpreter readeth but ohel mogned the Tent of the Congregation 2. Some thinke that this is here rehearsed concerning the peoples laying aside of their costly apparell and the removing of Moses Tent per recapitulationem by recapitulating supposing these things to have been done before Moses went up into the mount their reasons see before quest 2. where they are propounded by Tostatus as though he inclined to that opinion but qu. 8. upon this chapter he seemeth rather to be of opinion that here an anticipation of the storie is to be admitted a narration of that before which was done after and not a recapitulation a setting downe after of that which was done before But the historie is not prevented in this place as is shewed before so neither is it deferred for all this here rehearsed could not be done in the space of one day which must be admitted if these things were done before Moses went up againe unto God which was the verie next day after the slaughter of the people by the Levites chap. 32.30 3. Cajetanes opinion is that Moses was at this time with God in the mount Et quod rursus de monte descenderit And that he came downe againe from the mountaine and told the people these things But at Moses second going up to the mount to receive the second tables he continued there fortie daies and fortie nights and eat nothing Deut. 9.18 during that time he came not downe 4. Wherefore this was some other going up of Moses unto God though not into the thicke cloud beside his second solemne going up for the second tables so that Moses went unto God and returned to the people againe before he was called up and bid to bring other tables of stone with him like to the first chap. 34.1 And then this historie is not transposed but things are set downe in that order wherein they were done See before quest 2. QUEST VIII In what sense the Lord saith I will come upon thee whereas he said before I will not go up with thee Vers. 5. I will come suddenly upon thee and consume thee 1. Some thinke that this is spoken comminatoriè by way of threatning promittet se manifestare eis in mala eorum hee promiseth to shew himselfe unto them but to their hurt Hugo de S. Victor That as he denied before hee would go up with them that is to shew his comfortable presence among them now he will come upon them with indignation Gallas Although I have spared thee semper tamen non parcam yet will I not alway spare thee Ferus But if indeed the Lord did here threaten certainly to be revenged of them he would not presently have called unto them for repentance bidding them to put away their costly rayment 2. Therefore Lyranus thinketh that these words are uttered also comminatoriè in threatning manner but with condition of their repentance that then he would not destroy them as the destruction of Niniveh was so conditionally threatned But this is no commination but a repetition only of that which the Lord had denounced before vers 3. 3. Some thinke that these words are uttered propheticè prophetically Rabanus of the day of judgement wherein they shall certainly be judged for their sinne Gloss. interlin Of the Babylonian or Romane captivitie So also Burgens Semel ascendit Dei filius incarnatus c. Once the Sonne of God incarnate came among them and utterly destroyed them So also Ferus But the Lord speaketh of the time present of his comming unto them now inbringing them to the land of Canaan as appeareth vers 1 2. 4. Therefore others thinke that these words are delivered not comminatoriè by way of commination sed cammonitorie by way of admonition as Chrysostom observeth Hostes. qui volunt supplicium infligore c. The enemies which intend to
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
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name
Septuagint in some copies reade Goshen in Arabia for then Iacob should have beene further off than in Canaan 2. Neither was this the Countrey called Thebais bordering upon Ethiopia as Hierome thinketh for that had beene too long a journey for Iacob 3. But this Goshen was situate betweene Nilâ—â— and the red sea bordering upon Canaan not far from On where Iosephs chiefe habitation was or this country was both fruitfull and therefore fit for cattell it was confined upon Canaan and lay best for Iacobs journey it was not far from Ioseph so that he might see to his fathers wants it was a country separate from the rest of Egypt and fittest for Iacob because the keepers of sheepe were an abhomination to the Egyptians Iun. Mercer QUEST VI. In what sense Ioseph saith my mouth speaketh Vers. 12. YOur eyes doe see that my mouth speaketh c. 1. Not that he shewed them his circumcision as Rasi 2. Or because by his mouth that is his word and authority all things were done as R. Levi. for these had beene no certaine demonstrations that he was Ioseph 3. But either because he spake unto them in the Hebrew tongue without an interpreter and after their owne pronuntiation as Ramban Vatablus Iunius as also for that he with his owne mouth had declared such things unto them as were not knowne to any other beside themselves Mercer QUEST VII When Pharaoh promised the best of the land why and in what sense Vers. 18. I Will give thee the best of the land of Egypt 1. Pharaoh was glad when he heard of Iosephs brethren and his servants and maketh this liberall offer not so much because as the Hebrewes imagine whereas Ioseph was thought to be a man of a base and servile birth he is now knowne to come of a good stock and parentage but Pharaoh sheweth hereby his great love to Ioseph in this rewarding his kindred 2. Neither need we to say with Calvin that this offer was made by Pharaoh before Ioseph promised the land of Goshen to his brethren though it be set downe after for Ioseph doubted not but that Pharaoh of his princely love and liberality would confirme his grant 3. Lyranus noteth this speech of Pharaoh to be prophetical because afterwards it came so to passe that the Israelites had the best things of Egypt when they departed thence but Tostatus misliketh that collection because the Israelites had not the best things of all the land of Egypt but only of those Egyptians that dwelt among them and beside the vulgar Latine thus reading I will give thee all the goods of the land of Egypt doth depart from the Hebrew text where no mention is made of all but only I will give thee the best of the land of Egypt c. QUEST VIII The meaning of these words let not your eie spare your stuffe Vers. 20. LEt not your eye spare your stuffe 1. The meaning of which words is not either as the Latine vulgar text hath leave nothing of your stuffe 2. or as some Hebrewes let not your eye have pittie of your stuffe because you should leave it behinde but bring all with you and load your carts with it for this sense agreeth not with the reason which is added For the best of all the land of Egypt is yours 3. Neither is the meaning as Mercerus giveth the sense carry what you will carry and leave the rest for thus a contrary sense should be gathered of the same words 4. But he saith thus much in effect let it not grieve you because of your stuffe that you shall leave behinde for you shall finde enough in Egypt Iun. and therefore our English Bibles reade well in this place regard not your stuffe QUEST IX Of the change of rayment and silver which Ioseph gave to his brethren Vers. 22. HE gave to them all change of raiment 1. Not double garments as Hierome and the Septuagint reade for then Benjamin should have had not five but ten suits of raiment that had five times so much as the rest but they had better garments given them to change their old apparell with which before they had rent for griefe Gen. 44. and so change of garments is taken for single vestures Iud. 14.19 where Sampson slew thirty Philistims and gave so many change of raiment to his thirty companions Vatabl. 2. Whereas Ioseph giveth to Benjamin 300. sicles of silver the Hebrewes note that whereas Ioseph was sold for thirty sicles he therefore giveth to Benjamin as much as all the other ten had for their shares when Ioseph was sold ex Mercer But neither was Ioseph sold for thirty but twenty sicles neither yet had every one for his share twenty sicles much lesse thirty but the sum of twenty sicles the price which was set upon Ioseph was divided among them all they therefore in this curious collection are much deceived 3. Ioseph gave these great gifts to his brethren but especially to Benjamin not so much to testifie his love unto them as that hereby they might perswade their wives and others of the truth of their message to make them more willing to leave Canaan and goe downe to Egypt Calvin QUEST X. How Ioseph is said likewise to send to Iacob Vers. 23. VNto his father likewise he sent c. 1. This is neither to be referred simply to that which followeth that Ioseph sent after the same manner to Iacob that is ten hee asses c. as Raâ—i Mercerus for that was not after the same manner 2. Neither as Ramban hath it relation to the vittaile which Ioseph gave his brethren for their money vers 21. that so he sent to Iacob also the like vittaile for his money 3. But it hath reference to that which immediatly went before that as he gave money and raiment to Benjamin so he sent in the same proportion to Iacob and moreover he sent ten hee asses c. Vatabl. Iunius and so the Latine translator well expoundeth addens ei c. he added moreover ten asses c. QUEST XI Why Ioseph chargeth his brethren not to fall out by the way Vers. 24. FAll not out by the way The word is ragaz which signifieth to be afraid to be moved or troubled 1. Ramban expoundeth it that they should not beare any trouble by the way because they were laden with so much riches for Iosephs name and authority should be their protection 2. Some thinke that Ioseph biddeth them agree because brethren are apt to fall out 3. Some because travellers by reason that their bodies were distempered with their journey and are often provoked by their mutuall talke and communication doe many times fall out Thom. Anglic. 4 But Ioseph knew how they would wrangle in the way about himselfe and his selling into Egypt one laying the fault upon another for Ruben consented not at all Iudah gave counsell to sell him being unwilling he should perish the rest conspired his death therefore he giveth them this
charge Chrysost. Mercer Vatab. Iun. QUEST XII How Iacobs heart is said to faile or faint and for what cause Vers. 29. IAcobs heart failed c. 1. Iacob was astonished at the report of his sonnes that Ioseph yet lived hee had not heard it then before as the Hebrewes fable how Serah Asers daughter had told Iacob that Ioseph was alive and therefore she was translated alive into Paradise ex Munster 2. The meaning is not that Iacob withdrew his heart and attention from them and greatly regarded them not as R. Sel. or as the Latine translator he was as raised out of an heavy sleepe that is Attonitus stupidus ad intelligendum heavie and hard to understand as a man newly awaked as Rupertus expoundeth 3. Nor yet as Ramban and R. Abraham whom Oleaster followeth is the meaning that his heart left beating and panting and so they would have the word phag to signifie to cease 4. But Iacob for the time did faint and swound not for any sudden joy conceived as Perer. for as yet he beleeved them not nor of an affection mixt together of joy and feare as Calvin Mercer for then the one would have qualified the other that Iacob should not have fainted but the very naming of Ioseph did renue and revive his former griefe and so perplexed him Iun. QUEST XIII How Iacobs spirit is said to revive Vers. 27. THe spirit of Iacob revived and he said it is enough c. 1. The Chalde paraphrast readeth The holy spirit rested upon Iacob as though the spirit of prophecie had departed from Iacob all the time of his griefe and heavinesse whereupon the Hebrewes further note that the spirit of God commeth upon those that are chearfull for which cause they say most of the Prophets were young men who are more given to chearfulnesse than they which are old but this is spoken of Iacobs spirit not of the spirit of God who now came to himselfe againe more giving credit to the sight of his eyes when they shewed him the charriots than to their words Muscul. Mercer 2. He saith it is enough not either in respect of Iosephs great honour or the rich gifts which were sent but because he heard he was alive Iosephs life was more worth unto him than all the rest Iun. 4. Places of Doctrine 1. Doct. The righteous are not void of affections Vers. 2. HE wept and cryed In that Ioseph sheweth himselfe to be a man of affection which draweth from him plenty of teares we doe learne that the righteous are not as stones and blocks that cannot be moved as the Stoicks defined their wise men but they also are subject to the affections of love joy sorrow compassion Calvin Our Saviour in the day of his flesh did weepe loved Iohn more than the rest sometime he was angry but in all these he sinned not as it is hard for us to keepe â— measure 2. Doct. God turneth evill to good Vers. 8. YOu sent me not hither but God c. who hath made me a father c. As God turned the malice of Iosephs brethren to the great good of his Church the advancement of Ioseph preservation of the whole land of Egypt so is the Lord able still out of evill to draw goodnesse as he commanded light to shine out of darknesse 2 Cor. 4.6 Luther as Sampson found honey in the mouth of the dead and stinking Lion as the Apostle saith All things shall worke together for the best to those that love God Rom. 8.28 5. Places of Confutation 1. Confut. The selling of Ioseph into Egypt not done onely by Gods provision Vers. 8. YOu sent me not hither but God Not that God was the authour of that wicked conspiracie against Ioseph which was inspired by the suggestion of Satan not by the instinct of Gods spirit neither did God onely permit or suffer the same to be done as Bellarmine would have it lib. 2. de amission grat cap. 11. For if God withdraw his power nothing can be done in the world and therefore the Psalme saith Whatsoever pleased the Lord did he in heaven and in earth Psal. 135.6 Wherefore the Lord as he did foresee what Iosephs brethren should doe in this action and disposed and directed the same after it was done to an happy end so also he decreed that this thing should be done by no other meanes and although in the particular the evilnesse of the action proceeded not from the malicious minde stirred by Satan yet the generall overruling power and disposing providence of God so concurred as that Ioseph should by this meanes and no other be sold into Egypt So that Iosephs brethren were instruments herein of Gods decree and purpose yet not thereby are they excusable because they did that of a wicked minde which God in his wise providence converted to good as Iudas sinne was no whit the lesse in betraying Christ though as Peter saith he were delivered up by the determinate counsell of God Act. 2.23 Calvin Muscul. 2. Confut. Against the vulgar Latine translation Vers. 20. REgard not your stuffe The Latine translator maketh a contrary sense Leave nothing of your stuffe see before qu. 8. whereas the meaning is that they should not care to leave their stuffe behinde them thus that translation which the Romanists so much extoll and magnifie is found to bee faulty and erronious in many places 6. Places of Morall vse 1. Mor. Not to suffer men to be swallowed up of griefe Vers. 3. THen Ioseph said I am Ioseph He seeing his brethren almost oppressed with griefe doth speake comfortably unto them lest they might have beene overcome with too much heavinesse which teacheth governours not to cast downe altogether with griefe those which are sufficiently humbled Calvin as S. Paul shewed himselfe toward the incestuous party lest he be swallowed up of overmuch heavinesse 2 Cor. 2.7 2. Mor. To preserve from spirituall famine the greatest deliverance Vers. 7. TO save you alive by a great deliverance If it bee a great deliverance to preserve men from the famine of corporall food as Ioseph did much more ought wee to be thankfull to God for such governours as provide food for the soules of their people and deliver them from spirituall famine Muscul. for much more grievous is the famine of hearing the word than of bread or water Amos 8.11 3. Mor. Gods providence in turning all things to the best should move us to forgive Vers. 8. YOu sent me not hither but God Ioseph looking into Gods providence who turned his brethrens evill meaning toward him to good in that consideration is more easily brought to forgive them for when we see how God disposeth to our good of those wrongs that are done to us in the world wee should in that respect be more ready to forget them Thus S. Peter speaketh comfortably to the people that gave consent to the killing of Christ ye have killed the Lord of life c. but those things that God