which is intended for the good of the Citie yet some may be dispensed withall and exempted from watching who may more necessarily bee employed for the common good for here although the letter of the law bee not precisely kept yet the intention of the Law-maker is observed which is to seeke and procure the common good So likewise 1. Universally the Lord himselfe neither will nor can dispense against his law as to make it lawfull to have other gods to take Gods name in vaine and such like for this were for God to denie himselfe to be just which were to deny himselfe but the Apostle saith God is faithfull and cannot denie himselfe 2 Tim 2.13 but to make it lawfull in generall to violate the precepts of the first and second Table were to denie his owne justice and so consequently to denie himselfe for God is most just yea justice it selfe and the law is a perfect rule of justice 2. Yet in the particular determinations of the law the Lord doth dispense as with Abrahams sacrificing of his sonne the Israelites robbing of the Egyptians the fornication of Ose the Prophet for the will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise should bee unlawfull for as a man may use his Oxe or his Asse at his pleasure because they are ordained to his use so the Lord may doe with men take away their lives at his pleasure and that by a double right both because man by his sinne hath deserved to die and God as Creator may use the creature as it may best serve to his glorie And as a man may use his owne goods and that which is lent unto a man precariâ— freely and frankly during the pleasure of the lender he may when he will require againe so the earth being the Lords and the fulnesse thereof which he as it were lendeth unto man so long as it pleaseth him the Lord may justly at his pleasure transferre things from one to another So likewise in the third case of fornication like as matrimony maketh carnall copulation lawfull so the Lord may tale vinculum inducere by his commandement bring in and supplie the like bond as matrimonie is as when he commanded the Prophet to take him a wife of fornications Hose 1.3 the commandement of God made that lawfull which otherwise was unlawfull 3. But as God can make that which seemeth unjust to be lawfull and just so yet can he not make a just and good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should bee contrarie to himselfe in commanding one so to worship him and yet to count him so worshipping him to doe evill Againe Impossibile est Deum facere quae non potest velle It is impossible for God to doe that hee cannot will now the Lord willeth none evill to be done therefore hee cannot make that which is good to be evill because he cannot denie himselfe who is onely good 4. Further a difference is to be made betweene the precepts of the first and secood Table God doth dispense with the precepts of the second which are referred to the good of our neighbour when he seeth it more to make for his owne glorie which is the chiefe end and scope of the duties of the first and second Table as when God commandeth to dishonour parents rather than to dishonour him and biddeth any kill and so in the rest but with the precepts of the first Table God dispenseth not because they are immediately referred to Gods glory for that were to consent to the dishonouring of himselfe And thus much for the answer to the first part of the argument Secondly it followeth not if God can dispense that therefore the Prelates of the Church may 1. Because the dispensation against a law must bee by as great authoritie as the law was first made by but the morall law grounded upon the law of nature was founded by the Author and Creator of nature and therefore by him onely and not by any else may it be dispensed with 2. As in naturall effects ordinarily there must goe before a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himselfe cannot command a thing to bee hot but by such efficient cause of heat yet the Lord without any such mediate or ordinarie cause can make a thing hot by his infinite power supplying that cause himselfe so likewise in spirituall actions the Lord may supplie that which maketh the thing lawfull which man cannot doe unlesse some externall cause or circumstance doe concurre which maketh the act lawfull As to kill is an unlawfull act in it selfe neither can the Pope or any other make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the partie commanded to be slaine hath deserved to die But God to whom all men are debters and who is the Lord of every mans life may command to kill without any injustice although there be no such apparent cause or circumstance which should make that act lawfull 2. Object Further it is objected thus to restore that which is committed to a mans trust is a naturall dutie yet this is dispensed with when as a man refuseth to restore to a mad man his sword or weapon which he gave one to keepe so the Magistrate ordinarily dispenseth with that precept Thou shalt not kill when he commandeth malefactors to be slaine so the Macchabees dispensed with the Sabbath when they resolved to fight with their enemies upon the Sabbath 1 Macchab. chap. 2. as these precepts are dispensed withall by men so also may the rest Answ. 1. For the first instance there is in that particular case no dispensation against the law of nature for then by such dispensation it should bee made lawfull not to restore that which is committed to trust which cannot bee made lawfull by any dispensation for this were to crosse and overthrow the law of nature but not to restore a sword to a furious man is but a particular interpretation of that generall law of nature wherein the intent of that law is kept for it is agreeable to the law of nature to render whatsoever belongeth to another and the reason thereof is because it is just so it is lawfull by the same law nothwithstanding not to give unto a mad man his owne sword because it is just also the meaning and reason of the law is kept because the furious man would doe some hurt with his weapon and therefore to minister occasion and instruments unto his rage were unjust 2. In the other two particulars there is no dispensation but an interpretation rather or declaration of the law in the
Pompeius the successe of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or
feare of the people vers 1. 2. The crying of the people unto God vers 10. 3. Their murmuring and expostulating with Moses because hee had brought them out of Egypt amplified both by their present feare of death and their former foolish prediction in Egypt vers 11 12. 4. The confident answer of Moses wherein he exhorteth them not to feare with a promise of deliverance and destruction of the Egyptians grounded upon Gods assistance vers 13.14 In the second part there is first the counsell of God to Moses containing both a commandement that they should goe forward vers 15. and a promise both of the safe passing of the Israelites thorow the red Sea with the instrumentall meanes prescribed the stretching out of Moses hand with the rod over the Sea vers 16. and the destruction of their enemies with the end thereof Gods glorie vers 17. and the effect the confession and acknowledgement by the Egyptians themselves of Gods power vers 18. 2. The performance and execution followeth first on the part of the Israelites where the causes are expressed of their safe conducting thorow the Sea both the principall Gods presence and working testified by the removing of the cloud vers 19.20 and the instrumentall either voluntarie in the stretching out of Moses rod or naturall which was the East wind vers 21. then is expressed the manner of their passing thorow the Sea vers 22. Secondly the other part of Gods promise is effected concerning the Egyptians where we have first the occasion the pursuit of the Egyptians vers 23. 2. The causes of their subversion first the hand of God upon them in striking them with feare and taking off their chariot wheeles vers 25. with the efficient thereof the Lord looked toward the host of the Egyptians vers 24. and the effect the flight of the Egyptians vers 21. Secondly the returning of the waters with the principall cause the power of God in commanding the instrumentall cause the ministerie of Moses Thirdly the effect followeth Pharaoh and his host are drowned vers 28. 3. The events follow first the saving of Israel in passing safe thorow the red Sea vers 29. Then the overthrow of their enemies whose carkasses they saw upon the Sea banke vers 30. Lastly the people beleeve God and reverence his minister Moses with the cause thereof the beholding of the great power of God vers 31. 2. The divers readings Vers. 2. Campe before the streits of Chiroth I. Piscat not before Pihahiroth A.P.B.G. cum cater for pi is here no part of the proper name as is evident Numb 33.8 where pi is omitted mippeâ—e hachiroth from the face or sight of Hachiroth where also Ha is the article prefixed no part of the name as the Septuagint read Eroth and the Chalde in that place Hiroth Vers. 5. and 11. What is this that we have done I.C.V. rather than why have we done this A.P. cum cater as Gen. 42.28 What is this that the Lord hath done unto us Vers. 9. All the horses and chariots of Pharaoh B. G. cum cater rather than the chariot horsemen I. for seeing the horses were the chiefe strength of the chariots who had not every one a rider but chariot men to guide them the originall word and sense is better retained Vers. 12. Is not this the thing that we said unto thee V. or did we not tell thee this thing B.G. is not this the word or saying I. cum caeter dabar signifieth both a word or thing their meaning is that the thing now answereth to their words then Vers. 17. And concerning me behold I will harden I. Piscat rather And I behold I will harden B.G.A.P. cum caeter vaani and I. He the nominative case is put absolutely though in this place it agree with the construction following yet elsewhere it doth not as Gen. 17.4 And I behold my covenant is with thee where unlesse it be read concerning me or some such word supplied the nominative case I will not agree with the sentence following Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks B.G.C.V. cum caeter rather than the Israelites saw the Egyptians dying in the Sea banke I. that is the Israelites standing upon the banke saw the Egyptians dying in the Sea for the word meeth signifieth dead rather than dying as chap. 12.33 we are all meet him dead men and the Hebrew comma or imperfect distinction at Egyptians sheweth that the last words on the shore are referred to the Egyptians dying not to the Israelites beholding and further the preposition ghal signifieth on or upon rather than in and the Sea useth to cast up the dead bodies on the shore Also if the Israelites saw the Egyptians yet alive how should Moses speech be true that they should never see them againe vers 13. that is alive 3. The Explanation of doubtfull questions QUEST I. Of the place where they are commanded to pitch Vers. 2. THat they returne and campe before the streits of Chiroth 1. The reason why they are bid to returne or turne aside was as is shewed before chap. 13.17 because the Lord would not have them goe thorow the Philistims countrie 2. They are commanded to campe in a most incommodious place where they were hemmed in on every side betweene the Sea before them and on one side the Tower or Citie Migdol which was the Citie Hero a Garison of the Egyptians and the mountaines on the other side so that they had no way to passe but by the straits whereby they entred and so to returne upon the face of the enemies that pursued them Iun. Iosephus 3. This Chiroth were certaine craggie mountaines which run along unto the hill Casius Iun. and reach even to the Sea Iosephus which might be so called either of Chur because they were full of dens and caves or of Charath which signifieth to cut of the craggie rocks that seemed as hewne or cut Calvin 4. Baalzephon was a certaine plaine neere unto the Sea where the Idoll so called of the place was worshipped which hath the name of espying or looking there might be some watch Tower to observe the wayes that they might bee safe for the travellers Simler QUEST II. Why the Lord would have them pitch in so discommodious a place Vers. 3. FOr Pharaoh will say of the children of Israel 1. The Hebrewes thinke that the Egyptians had great confidence in this Idoll Baalzephon whereof they had this opinion that hee could fetch againe fugitives that were run away and that therefore they hearing that the Israelites were inclosed there thought them to bee in sure keeping of the Idoll Ex Simler But there is no such cause here touched the onely reason that moved Pharaoh to pursue them was to take advantage of the place thinking they were so hemmed in that they could by no meanes escape 3. The Egyptians might have pursued and overtaken them if they had pitched elsewhere
Psalme Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psalm 50.11 Simler 2. Observ. Not to faint in our journey to the heavenly Canaan Vers. 12. IT had been better for us to serve the Egyptians than to die in the wildernesse Like unto these Israelites that preferred their servile life in Egypt before their perilous travell unto Canaan through the wildernesse are they which will undertake no paines nor undergoe any labour for the kingdome of God but are readie when affliction commeth to fall away and wish they had never entred into the profession of faith which they finde so difficult and unpleasant Sed melius est in itinere mori quam cum Egyptijs interire But it is better to die in the middest of the journey than to perish with the Egyptians Ferus As Moses did rather chuse to suffer affliction with the people of God than to enioy the pleasures of sin for a season Hebr. 11.25 3. Observ. Action to be joyned with invocation Vers. 15. WHy criest thou unto me speake vnto the children of Israel that they go forward As prayer is necessarie and faithfull invocation so also from prayer we must go forward unto action we must so depend upon God by prayer for his protection as that we must also carefully use the meanes which God hath appointed for our preservation Ostenditur non opus esse ut deinceps elamet sed in agre quod in mandatis acceperit Hereby is shewed that he need no longer crie but to do that which he is commâ—nded Simler Cornelius after he had prayed goeth forward he sendeth for Peter to bee further instructed as he was commanded Act. 10. 4. Observ. Faith the victorie of the world Vers. 14. LIft up thy rod c. and divide the sea This rod signifieth faith whereby the sea is divided unto us we overcome all tribulation as the Apostle saith this is the victorie that overcommeth the world even your faith 1. Ioh. 5.4 Ferus Of the power and efficacie of faith against all dangers the Apostle thus speaketh Hebr. 11.31 Which through faith subdued kingdomes wrought righteousnesâ— stopped the mouth of Lions quenched the violence of fire escaped the edge of the sword of weake became strong c. 5. Observ. Obedience to God and his Ministers cannot be severed Vers. 31. THey beleeved God and his servant Moses Moses was Gods Minister and they could not shew their obedience unto God but they must also receive and acknowledge the Minister of God Moses Hoc ergo principium teneamus non alios obedire Deo nisi qui Prophetas ab â—o missos recipiunt quia nefas est separare quae ille conjunxit Let us hold this principle that no other obey God than do receive the Prophets sent of him because it is a wicked thing to separate what he hath joyned together As our Saviour saith He that heareth you heareth me Calvin Moses therefore is here joyned with God to teach us that the Ministers of God speaking in his name are no otherwise to be heard than if the Lord himselfe should speake unto us as the law of Moses is of no lesse authoritie than the decalogue it selfe which the Lord pronounced and the Epistles of the Apostles than the Gospels which containe the doings and sayings of our Saviour Simler CHAP. XV. 1. The Argument and method THis Chapter conteineth first the solemne thankesgiving of the Israelites for their deliverance to vers 22. Secondly the historie of certaine journeyes of the Israelites to vers 27. The thankesgiving is performed first by Moses and his company to vers 20. Then by Miriam with the women vers 20.21 In Moses song there is first the argument and summe of the song propounded why they will prayse the Lord because they had overthrowne their enemies the horse and the rider in the sea vers 1. 2. The narration or exposition consisting of benefits past and to come The benefit already past is their deliverance and the destruction of their enemies to vers 13. where the effects with the causes are set forth which are three First who were drowned in the sea where the cause is set before the power of God vers 23. The effect followeth Pharaohs hoast and chariots and his captaines were drowned in the sea vers 4. Secondly by what meanes the cause is first expressed the power of God vers 6. Then the effect they were destroyed by the winds called the blast of his nostrils and the raging waters vers 7.8 Thirdly when and upon what occasion they were destroyed evenwhen they were in the height of their pride vers 9. The enemie said I will pursue then the cause thereof the power of God set forth comparatively vers 11. The benefits to come 1. Their preservation still vers 13. 2. The feare of the enemies both whom this feare shall take the people of Palestina Edom and Canaan vers 14.15 and the cause of this feare is shewed Because of the greatnes of their armie vers 16. and the fruits and effects of this feare Till the people passe by vers 16. 3. The bringing of them in and planting them in the land of Canaan vers 17. 4. Their continuall protection for ever vers 18. 3. The conclusion of this song containing a rehearsall of the destruction of the Egyptians and the deliverance of the Lords people vers 18. In the thankesgiving of Miriam three things are declared 1 Who they were Miriam with the women and matrons of Israel vers 20. 2. With timbrels and daunces 3. The matter and argument of their song answerable unto Moses song vers 20.21 In the second part of this Chapter there are described the journeyes of the Israelites which were of two sorts either hard unpleasant journeyes in difficult and dangerous places or comfortable and pleasant Of the first sort were their two journeyes one in the wildernesse of Shur for three dayes where they found no water at all the second journey was to come to Marah where is described first the distresse wherein they were the waters were bitter with the event the naming of the place upon that accident and the effect the mourning of the people then is shewed how they were delivered from this distresse where 1. The causes are expressed the principall God at the prayer of Moses the instrumentall or ministeriall a tree which the Lord shewed 2. The effect the waters became sweete 3. The event that by this occasion the Lord maketh a promise and covenant with them consisting of the condition their obedience the promise of the benefit their health and safetie from all the plagues of Egypt the foundation thereof the providence and protection of God I am the Lord that healeth thee vers 26. Their journey of the second sort was in Elim wherein were twelve fountaines of water and seventie palme trees both delectable for their pleasure and profitable for their present use and necessitie vers 27. 2. The divers readings
Gen. 7.2 where mention is made of cleane and uncleane beasts which difference was observed before the floud and continued by tradition not in regard onâ—y of sacrifice but also for their eating as it may appeare in the reviving of this law afterward Levit. 11.47 That there may be difference betweene the uncleane and cleane and betweene the beast that may be eaten and the beast that may not be eaten that then is said by the definition of the law to bee a cleane beast that might be eaten that uncleane that might not be eaten So I conclude this question with the sentence of Ambrose Quicoâ—vivium adornat c. he that prepareth a feast doth kill his oxen and fat cattell before and then biddeth his guests so the Lord ante homini caeterorum animalium praeparavit epulas before prepared the meats of other beasts and then as his friend invitavit ad convivium bid him to the banket Epist. 37. His opinion is that the cattell were provided of God to bee meat for man Mercerus is of another judgement that the eating of flesh was generally forborne before the floud which is also the opinion of the Hebrewes 1. both because it was necessary for the preservation of the kinds of cattell 2. as also herbs being then of greater vertue and strength before the floud and after might suffice for mans sustenance Mercer in v. 29.1 ch Gen. But these reasons conclude not 1. Like as after the floud when liberty was granted to eat flesh as the greene herb yet they did forbeare for a time till the breed of Cattell was increased upon the like reason before the floud immediately after the creation they might abstaine for a time from the eating of flesh but not altogether 2. The great vertue and strength of herbs concludeth that the eating of flesh was not so generall or necessary then as afterward but the whole abstinence from all kind of eating of flesh it concludeth not I rather preferre Musculus opinion who upon the sacrificing of beasts and wearing of their skins inferreth that beasts were killed before the floud and consequently their flesh eaten in 1. Gen. v. 29. 4. The didactica that is places of doctrine observed out of this first chapter 1. Doct. Of the Trinity proved 1. AGainst the Jewes that deny the Trinity and the Sabellians which affirme but one person in the Deity we have evident proofe in this chapter vers 1. where the word God or in the hebrew elohim gods is joyned to a verbe of the singular number bara created noting the singularity of the Godhead and plurality of the persons But exception is taken against this argument by Cajetanus for the which he is reproved of Catharinus another Popish writer lib. 4. animad ver and by Bellarmine lib. 2. de Christ. c. 6. for that it is the use of the Hebrewes to joyne words of the plurall with a verbe of the singular number upon which reason this collection is misliked also by Calvin and Mercerus but it may be replied that it is not the use of the Hebrewes to put in the plurall number that which hath no plurality in nature as to say Gods if there were but one person in the godhead But yet this argument for the Trinity is more evident vers 26. Let us make man after our image c. where God neither speaketh to himselfe saying let us make not I will make neither yet to the earth as though that wrought together with God nor to the Angels for God only created man vers 27. nor yet doth God speake in the plurall number according to the fashion of great men for that use of speeâ—h was not yet knowne but in this forme of speech is set forth the consultation of the blessed Trinity the Father Sonne and holy Ghost 2. Doct. That the heavens and earth had a beginning 2. OUt of the first verse wee conclude that the world had a beginning and that it was created by God contrary to the opinion of Xenophanes who held the world to bee without beginning or end and of the Epicures who did impiously hold that the world was made by chance by the concurrence of bodies together and of Aristotle among the heathen and Eugubinus in Cosmopeia among Christians who affirme Coelum empyraeum the highest and supreme heaven to have beene eternall Likewise wee condemne the folly of the lying Aegyptians and Chaldees who extend the age of the world many thousand yeares before it was made The Aegyptians boasted that they had a continuall succession of Kings 70. thousand yeares Augustine maketh mention of a letter that Alexander writ to his mother Olympias wherein he reporteth that hee heard of an Aegyptian Priest that the Kingdome of the Assyrians exceeded 5000. yeares of the Persians 8000. yeares Pompeius Mela writeth that they have chronicles of 13000. yeares Diogenes Laertius from Vulcan to Alexander accounteth 48860. yeares August lib. 12. de civitate dei cap. 10. The Aegyptians also reckon 100. thousand yeares since they first learned Astrology de civitat dei 18. c. 40. All these are lying fables seeing by just computation of yeares it is found that the world hath not yet continued since the first beginning thereof 6000. yeares 3. Doct. The word from the beginning 3. Vers. 3. THen God said hence Servetus would confirme his wicked error that the word was not from the beginning because the heavens and earth are here said to bee made before God spake But wee have an evident testimony that the word was in the beginning with God and that nothing was made without it Ioh. 1 2 3. and seeing the light was made by this word the word must needs be before the light the cause goeth before the effect so that the heavens and earth were in the beginning made by the word of God but in this place first onely it is added And God said because now more manifestly the wisdome and power of God appeareth in the distinction and perfection of the creatures which before were confused together Calvin Mercer Further another heresie of Servetus is confuted who thinketh that this was a new quality in God to speake which spake not before for this speaking in God was no quality in God as in man but it signifieth only his will and decree though Ab. Ezra doe without cause finde fault with R. Saadian for so expounding this word of God was nothing but Gods decree and commandement whereby the heavens also and earth were first made Psal. 148.5 so that then God thus spake also Calvin Mercer 4. Doct. Of the different beginning of the soules of man and beasts 4. Vers. 24 LEt the earth bring forth every living thing animam viventem the living soule from hence it was gathered that not only the bodies of bruit beasts but their life also and as it were soule were derived out of the earth whereby a manifest difference appeareth betweene the originall of mans soule which was breathed of God
multiplyed by 9. which is the height will produce the said number of an 135000. whereas fodder for the cattell occupieth not above 90000 ex Perer. QVEST. VIII Whether the ravenous beasts lived of flesh in the Arke WHereas it is also questioned whether the ravenous beasts were fed with flesh according to their naturall use while they were in the Arke 1. Neither is it like that all the beasts did eat of one common food for the text saith Genes 6.21 take with thee of all meat that is eaten 2. Neither is it like as Origen thinketh of which opinion also is Bucer that Adam brought into the Arke a great number of cattell to be food for the ravenous beasts for there came no more but two of the uncleane and seven of the cleane 3. Neither is it probable that these beasts did not live of flesh but herbs and other fruits of the earth before the floud as I have shewed at large quest 23 in 1. cap. of Genes 4. Wherefore I approve rather Augustines resolution to the which Mercerus subscribeth which is to this effect 1. that these devouring beasts as they doe live of flesh so also they use to eat of the fruits of the earth 2. That it might be revealed to Adam what food besides flesh was convenient and apt for them 3. That hunger will enforce beasts to eat that which otherwise is not usuall 4. But his best answer is quid non suave faceret Deus qui etiam ut sine cibo viverent divina facilitate donaret What could not God make pleasant who could have given them power to have lived without meat much more then could God by his power dispose them to live for that time of other food than flesh QVEST. IX How the yeare is to be counted wherein the floud came Vers. 10. SO it came to passe after seven dayes that the floud was upon the earth in the six hundred yeare of Noahs life in the second moneth c. 1. Noah went seven dayes into the Arke before the floud came not as the Hebrewes conjecture to lament for the death of Mathuselah for it is certaine that Mathuselah died the same yeare the floud came so whether hee died seven dayes or seven weekes before it is uncertaine but it is more like that Noah entred before to dispose of every thing in the Arke before it should be tossed of the waters as also as Ambrose noteth that the rest of the world seeing him enter before there was yet any apparant danger might have beene drawne to repentance 2. Neither was the 600. yeare of Noahs age now onely begun as Lyranus Tostatus with others thinke but complete for otherwise there should not bee 1656. yeares from the creation to the floud neither should Noah have lived 900. and fifty yeares whereof he lived but 350. after the floud if hee had not beene full 600. yeare old before 3. This second moneth was neither the second moneth of the yeare considered a part from Noahs age as Rupertus thinketh for it hath a coherence with the 600. yeare of Noahs life whereof mention is made immediatly before neither is it to be taken for the second of Noahs 600. yeare without respect of the season of that instant yeare as Cajetan seemeth to thinke but it was both the second moneth of the usuall yeare and of Noahs 600 yeare which concurred both together for Noah his 600. yeare was the 1656. yeare of the age of the world from the Creation Mercer QVEST. X. Whether the floud came in the Spring or Autumne THis second moneth some thinke to have beene in the Spring answering to the moneth of May. 1. That it might be the more griefe to the wicked to be taken away from their pleasure as our Saviour sheweth that they were taken away in the middest of their mirth Matth. 24.37 Luther 2. That the floud might not be imputed to any naturall causes but onely to the power of God the waters increasing in the time of Summer which is a season of drought and decreasing in Winter when as the waters naturally increase 3. And againe because the Dove brought the leafe of an Olive in the 11. moneth after the floud beganne some doe gather that the floud came in the Spring Rupertus 4. But better arguments than these may be produced to shew it more probable that the floud came in the Spring because that then the world is supposed to have taken beginning as is before proved Quest. 10. in 1. chap. Gen. and from the creation to the floud are reckoned 1656. even yeares 5. The floud came in the second moneth of the yeare now it cannot be shewed in any place of Scripture where the moneths are accounted in order the first second third but from Nisan which answereth to part of March part of Aprill Moses ordaining this moneth to be the first Exod. 12. doth make no new institution but reneweth the old account which was discontinued in Egypt by reason that the Egyptians indeed beginne their yeare from the moneth Pthoâ— which answereth to our September And this reason from the order and account of the moneths I confesse hath much prevailed with me to thinke it more likely that the floud came in the Spring 6. And if it had beene Autumne when the Cattell came forth of the Arke when the herbs and plants doe fade whence should they have had food till the Spring 7. As also the cattell presently increasing and multiplying after their comming out of the Arke this might seeme rather to fall into the Spring time which is the aptest season for the copulation and ingendring of cattell but most especially of the fowles Of this opinion are most of the Ecclesiasticall Writers though divers of the Hebrewes hold the contrary as Ambrose among the rest thus resolveth Secundum mensem verni temporis fuisse non ambigitur quando augentur nascentia ager parturit c. tunc ergo fecit diluvium quando dolor eorum major foret qui in abundantia puniebantur c. It is not to be doubted but that the second moneth was in the Spring time when things increase and grow the field bringeth forth c. God therefore then sent the floud when their griefe should be the greater to be punished in their abundance The chiefest reason that moved Ambrose thus to thinke was the account of the moneths which alwayes in Scripture are reckoned from the Spring yea that moneth which some would have the beginning of the yeare when the feast of blowing the Trumpets and of Tabernacles was kept is called the seventh moneth Levit. 23.24.34 Of thâ—s opinion also is learned Mercerus that when the second or third moneth is simply named it must be accounted from Nisan which is in the Spring QVEST. XI What is vnderstood by the great deepe and the windowes of heaven Vers. 10. THe fountaines of the great deepe were broken up 1. By the deepe here is not understood the Tartarean waters
to take them wives abroad from among the Idolaters 2. v. 31. Sarai is said to bee Thare his daughter in law but if shee had beene his naturall daughter shee should have beene so called 3. It was alwaies unlawfull saving in the beginning of the world upon necessitie for brethren or sisters of halfe or whole bloud to marrie together as Augustine saith Abraham lived in those times when it was unlawfull for brethren ex utroque vel altero parente natos necti conjugio of one or both parents to bee coupled in marriage as it may appeare also by this because Abraham to perswade Abimelech shee was not his wife said she was his sister she could not then be both his sister and his wife Indeed among some barbarous Gentiles as the Egyptians it was permitted to marry their sisters as Ptolomeus Philadelphus did take to wife Arsinoe his sister which is condemned by Pausanius but among the faithfull it was never suffered nor practised Thamer saying to incestuous Ammon speake to the King for he will not deny thee 2 Sam. 13.13 sought but a delay to put off his wicked act not as though shee thought the King might or would grant any such thing 4. Abraham calleth Sarai his sister as he did call Lot her brothers sonne his brother chap. 13.8 for so the Hebrewes use to call their neare kinsmen by the name of brethren and he saith she was the daughter of his father not of his mother because her father Haran who might be 50. yeare elder than Abraham was the sonne of Thare by another woman and not by Abrahams mother 5. So then this Iscah is also Sarai for to what end else should Iscah here be mentioned as a stranger and not pertinent to the storie 6. It is most likely then that Sarai was the daughter of Haran elder brother to Abraham who and not Abraham was borne in the seventie yeare of Thare not as Pererius supposeth that Abraham was borne in the seventie yeare and Aran many yeares before for it is evident by the text that Thare had no children before he was 70. yeare old Gen. 11.26 R. Sel. affirmeth also that this Iscah was Sarai and he noteth that they are both of one signification for Iscah or Iacah is a name of principalitie as Sarai is yet Aben Ezra thinketh otherwise that if Sarai had beene Harans daughter Moses would have called her the daughter of Haran as Lot is said to be the sonne of Haran v. 31. but that is no reason for in stead thereof shee is called the wife of Abraham of whom she now was rather to take denomination than of her father Mercerus also thinketh that this Iscah was not Sarai because in the same verse there would not bee so sudden a change and mutation of the name but I thinke the first opinion more probable that Iscah is Sarai for the reasons before alleaged 1. because it had not beene pertinent to make mention of Iscah if she had not belonged to this story 2. It is like that as Nahor married the one sister so Abraham did the other 3. that they might take them wives out of their owne kindred and not marry into the idolatrous stockes of the Chaldeans QVEST. XXII Why mention is made of Sarai her barrennesse Vers. 30. BVt Sarai was barren c. Sarai her barrennesse is noted 1. not as some Hebrewes imagine that she should be reserved for the birth of Isaak and not bee polluted with other births for the birth is no pollution of the wombe and if this were the reason Isaack might have beene the first borne 2. neither was Sarai barren that by this meanes Ismael should be borne of Agar to bee a plague afterwards to the Israelites as some Hebrewes thinke 3. But this was the cause that Gods power might afterward appeare in giving her a sonne in her old age QVEST. XXIII Abraham whether cast into the fire and then delivered by his faith Vers. 31. THey departed together from Vr of the Chaldeans It seemeth to bee an old tradition among the Hebrewes that Abraham was complained of by Thare his father in the dayes of Nimrod for refusing to worship the fire which the Chaldeans adored as God and therefore he was cast into the fire but was delivered by his faith and that this was the Ur that is the fire of the Chaldees out of the which Abraham was brought and they adde further that Aran seeing his brother delivered refused likewise to worship that Idoll and was cast into the fire wherein because hee had but a weake faith he perished and therefore it is said he died before his father that is in his presence This tradition Hierome seemeth in part to allow of and Lyranus also and Paulus Burg. But it is a meere fable as may thus appeare 1. because Abraham as most Chronographers agree was not as yet borne in Nimrods time but in the 43. of Ninus that succeeded Nimrod or Belus 2. If Abraham had beene so miraculously delivered it is like that either Moses would have remembred it in this story or the Apostle Heb. 11. where he commendeth the faith of Abraham or Ecclesiasticus chap. 45. would not have omitted where of purpose he setteth forth the praise of Abraham Iosephus also lib. 1. antiquit and Philo that wrote two bookes of Abraham remember no such thing 3. This Ur was the name of a City in Chaldea which Eupolimus in Eusebius calleth Camerinis Ammianus Ur lib. 25. Plinie Oâ—choen the Septuagint translate it the region of the Chaldeans And here not onely Abraham but Thare Lot and Sarai all depart from Ur then it should seeme they were all cast into the fire Iosephus saith that in his time the Sepulcher of Haran was to be seene in Ur of the Chaldeans Haran then was not burned but buried Aben Ezra taketh Ur for the name of a place and Abrahams Countrey though Ramban would have Cuthena in Mesopotamia rather his Countrey QVEST. XXIII Whether Nachor went out with Terah from Chaldea Vers. 31. ANd Terah tooke Abraham 1. It is certaine that God was the author of this journey who spake to Abraham before he dwelt in Canaan Act. 7.2 and that Terah was made acquainted with Gods oracle by his sonne and obeyed the same Calvin 2. Terah is said to take Abraham c. because he was the chiefe and master of the family Muscul. 3. No mention is made of Nachor who chose rather to remaine in his Countrey and obey not Gods calling who afterwards notwithstanding followed and left his Countrey but went no further than Mesopotamia Gen. 24.10 and dwelt also in Charran Gen. 28.1 Mercer QVEST. XXIV Whether Terah Abrahams father were an Idolater COncerning Terah whether he were given to the Idolatry of the Chaldeans because he departed from Ur is a great question which may thus be decided 1. It is neither probable that as Suidas saith Sarug the grandfather of Terah brought in Idolatry commanding holy
them that gave them their several tongues hom 11. in Numb But the text it selfe overthroweth this opinion v. 9. The Lord Iehovah did confound their languages 3. Confut. Against Celsus that saith Moses borrowed of other writers THirdly Celsus objected that Moses borrowed this story of the towre of Babel of those that write of the Gyants called Aloides how they cast downe a great towre But Origen answereth that the writers of that history were after Homer who was after Moses so that he could not take any thing from them lib. 4. cont Cels. It is more like that they corrupted the true story of Moses with the Poeticall fictions 4. Confut. Against the Pagans that fable of the beasts that they had sometimes one language 4. CErtaine Pagans not beleeving that the world was not any time of one language compare this narration of Moses to that fable of the beasts that sometime they had all one language and one understood another till such time as they sent an embassage to the Gods that they might bee alwayes in their flourishing youth and never be old and for this their proud request their speech was confounded that now one understandeth not another The like truth say they is in this narration of Moses For how is it like that they could in that instant every man forget his former speech ex Philone But this is a doltish comparison betweene reasonable men and unreasonable beasts those being no more capable of speech than they are of reason And seeing all the world tooke beginning from one man before the floud from Adam after the floud from Noah why should it seeme incredible that the world used one language And why should it seeme unpossible that God to whom all things are possible in that instant could make them forget their language seeing that some diseases as the Lethargy doe bring such forgetfulnesse as that the patient knoweth not how to call things by their names and Pliny writeth of Corvinus Messala that he forgot his owne name 5. Confut. Against Philastrius that all the world was of one language not divers before 5. PHilastrius counteth it an hereticall opinion that all the world was of one language before the tower of Babel they are said so to be saith he that although they spake divers languages yet they one understood another and so in effect it was but as one But the text is contrary that the whole earth was of one language and one speech not of one understanding but of one lip as it is in the hebrew that is they framed their words and language after the same manner And how could every man understand so many languages which are held of most to have beene not so few as seventy without a miraculous gift such as the Apostles had and whereas Moses maketh mention of divers languages in the 10. chap. v. 5.20.31 there that is spoken by way of anticipation And here Moses setteth forth the beginning and occasion of the diversity of languages by a certaine figure called hysterosis which declareth that last that was done first setting the effect before the cause 6. Confut. Against Philo that this division of tongues is to bee understood historically not in allegory 6. FOurthly Philo draweth this story of the confusion of tongues to an allegory to signifie the confusion of vices Hoc est nunc propositum sub figura confusionis linguarum dijicere constipatuâ— vitiorum cuneum This is Moses purpose under this figure of confusion of tongues to cast downe the conjoyned muster of vices for to speake properly this parting of one language into many is a separation rather than a confusion Contra. 1. After this manner the whole story of Genesis may bee allegorized so that we should have neither creation of the world nor inundation of the same in true history but in devised allegory 2. This division of tongues is called a confusion not in respect of the divers speech which was indeed divided not united or confounded but of the speakers who were confounded in their affection in being astonished at so suddaine an alteration in their memory in forgetting their accustomed speech in their understanding because they one understood not another in their worke which was confused the server bringing one thing when the builder called for another 7. Confut. Against Plato and Aristotle 7. PLato his opinion is that words have their force and meaning from nature Aristotle that they were first framed as it pleased man But here wee learne that God gave unto man speech and he infused into men at once diversity of languages 8. Confut. Against the Lutherans that make an omnipresence of Christs body 8 Vers. 5. THe Lord came downe the Lutheranes Vbiquitaries that maintaine an omnipresence and ubiquity that is an every-where presence of Christs flesh being pressed by this argument that Christs body doth move from place to place therefore it is not every where doe answer out of this place that God is said to move and descend and yet he is every where But the reason is not alike for to ascend and descend is spoken of Christs body truly and properly but of the God-head only metaphorically and figuratively 9. Confut. Against the latine service in popery 9. Vers. 9. THerefore the name was called Babel because their language was so confounded that they one understood not another so what is the Church of Rome to bee counted but another Babel and synagogue of confusion where the people understand not the Priest noâ— one another in their latine service and prayers Muscul. 10. Confut. Against Pererius the marrying of the uncle and neece unlawfull 10. Vers. 29. THe name of Abrahams wife was Sarai who is held to be the daughter of Haran Abrahams brother which marriages were not then forbidden by any law but afterwards they were where the errour of the papists and namely of Bellarmine and Pererius may be noted who affirme that it was not forbidden by Moses law for the uncle to marry his neece for Othoniel the younger brother of Caleb married Achsa Calebs daughter Iud. 1.13 Contra. 1. To marry in this degree is forbidden in Leviticus by necessary collection Levit. 18.12 Thou shalt not uncover the shame of thy fathers sister for she is thy fathers kinswoman doth not the same reason hold for the other sex thou shalt not uncover the shame of thy fathers brother for hee is thy fathers kinsman Where the degree is prohibited in the male it holdeth also in the female sex unlesse they will say because the law saith thou shalt not cover thy neighbours wife and expresseth not thy neighbours husband that therefore the one should bee lawfull and not the other 2. Othoniel was not the brother of Caleb but either his nephew as the Septuagint read Othoniel the sonne of Kenez adelphon the brother of Caleb namely Kenez for so is the construction in the greek or else as Iunius collecteth Othoniel and Caleb were brothers children Caleb
Calvin Mercer Wherefore in this manner to aske a signe not of distrust in Gods power or doubtfulnesse of his promises but with confidence in God nor prescribing unto him but onely desiring to be assured what is his good pleasure and this to doe not with any superstitious minde but with devout prayer and by the secret motion of Gods spirit it is no tempting of God at all But as Augustinus saith of Gedeon asking a signe Consultatio illa magis quà m tentatio fuit It was a consultation rather than a tentation Now seeing an entrance is made into this question concerning the lawfulnesse of such ghesses and conjectures as are made by mens speeches or behaviour of things to come as Abrahams servant desireth here to be informed by the answer and behaviour of the maid whether she were appointed to be Isaacks wife it shall not bee amisse some what more fully to discusse this matter QUEST XV. Of the divers kindes of conjecturall and ominous predictions THere are then foure sorts of such conjectures and ominous predictions of things to come The first are naturall which doe for the most part certainly foreshew that which followeth as the cause producing the effect as a cloud rising in the west causeth and foresheweth raine the Southwind heat Luke 14.55 or the effect doth sometime premonstrate the cause following as the lightning the thunder which though it be first seene and perceived by reason of the quicknesse of sight yet is it last done These signes and conjectures it is not superstitious or vaine to observe Secondly there are some humane conjectures which are taken by the words behaviour and actions of men as when the king of Israel had let fall a word calling Benhadad brother the messengers tooke it for a good signe the Latine translation saith acceperunt pro omine they tooke it for good lucke 1 King 20.22 they thereby gave conjecture of the kings favour So when the king Ahashuerosh had said of Haman will he force the queene also before me c. they tooke this as a signe of the kings displeasure and covered Hamans face Esther 6.8 The like in forraine stories is recorded of Tarquinius Superbus king of Rome who being sent unto by his sonne Sextus Tarquinius how hee should use the Gabii that had received him into their citie he gave no other answer to the messenger but topped the heads of the poppies in his garden with his staffe whereby his sonne perceived his meaning that he should make the chiefe of the citie lower by their heads By these humane conjectures we may ghesse of such things which are in mens owne power and purpose to doe but otherwise to catch at words and syllables and to make them as divine oracles it is a superstitious and ridiculous use as Cicero giveth an instance how when M. Crassus did ship his Armie at Brundusium one in the haven that brought figs from Cannus a citie in Caria chanced to crie out caricas canneas Cannean figges if Crassâ—s had taken this hint as a signe of evill lucke and gone no further he had not perished Tullie himselfe condemneth such observations as ridiculous for then saith he by the same reason pedis offensio abruptio corrigiae sternut amenta sunt observanda the stumbling of the foot breaking of the shooe point sneesing and other such things must be observed as ominous Perer. The third sort of predictions is divine which are either uttered by men inspired of God being well advised and knowing what they say as Ionathan encourageth himselfe with this signe thereunto directed by the spirit of God that if the Philistims should say come up unto us he would take it as a signe that God had delivered them into his hand and so it came to passe 1 Sam. 14.10 Sometime God directeth mens tongues to speake the truth unawares as Caiphas prophesied that it was better for one man to die for the people than the whole nation to perish Iohn 11.50 yet Caiphas understood not what he said of this kinde was that direction given unto Augustine much perplexed within himselfe what profession of life he should betake himselfe unto by a voice saying unto him Tolle lege Take up thy booke and read and then opening the booke hee light upon that place Rom 13.13 See that wee walke honestly c. not in gluttonie and drunkennesse chambering and wantonnesse c. by reading which sentence hee was resolved to reforme his life and to leave his youthfull pleasures The fourth kind of ominous predictions is superstitious and diabolicall whereof Augustine giveth his judgement thus Cum ad decipiendos homines fit spirituum seductorum operatio est VVhen it is done to deceive men it is the working of seducing spirits such was that conjecture of the priests and soothsayers among the Philistims that if the arke which they had put into a new cart went up the way by Bethshemesh then it is he that is the God of Israel that hath done this great evill 1 Sam. 6.9 This indeed came so to passe and the event answered the prediction whereby the devill cunningly wrought that those idolatrous priests and soothsayers should still retaine their credit and estimation Pausanias maketh mention of the like superstitious observation in the towne of Phare in Achaia where after the people had consulted with the oracle their manner was going away to stop their eares and the first voyce which they heard afterward they tooke as a divine oracle Pausan. in Achaic Cicero reporteth of Paulus Aemilius that preparing to goe against Perses king of Macedonia and seeing his daughter sad and she answering being asked the reason because her little dogge called Persa was dead saith he Accipio omen I take this as a signe of good lucke my daughter Such superstitious curious and vaine observations are not beseeming a Christian profession which Sathan useth as meanes to keepe men in a superstitious awe and feare and to seduce them from trusting in the providence of God QUEST XIV Why it is said that Rebecca was a virgin with this addition and unknown of man Vers. 16. A Virgin and unknowne of man c. Lest this might be thought a superfluous speech because she could not have bene a virgin unlesse she were unknowne of man divers interpretations are given 1. Some thinke that she is called a virgin in respect of her outward habit and unknowne of man for her chastitie Cajetan 2. Others that because there was a lewd use among the Gentiles to abuse other parts of the body to their filthy lust beside the place of virginitie they thinke shee is called not onely a virgin but altogether untouched or unknowne in any part of her body Rasi Rabbi Salomon 3. Some that she was not a virgin onely in body but unknowne of man that is not tempted in her minde of the devill Origen hom 10. in Genes 4. Some thinke this clause is added to shew a
was sensible and visible for they appeared in the habit of heavenly souldiers as the like apparition was shewed to the Prophets servant 1 King 6. Mercer 3. The Hebrewes note that Iacob knew these to be the same Angels which he saw in vision to ascend and descend upon the ladder 4. And whereas Iacob is not said to meet them but they to meet Iacob therein appeareth the dignity and preeminence of the Saints whom the Angels are ready to attend upon Mercer QUEST II. Whether two armies only of Angels appeared to Iacob Vers. 2. HE called the place Mahanaim which word is of the duall number and signifieth two armies 1. Not as though God made one army and the Angels another 2. Or as though Iacob had at the first taken one company to be against him the other with him as some Hebrewes for hee knew them at the first to be Gods Angels 3. Neither were these two companies of Angels the one that brought him out of Mesopotamia the other that now received him into the land of Canaan as Rasi for these companies of Angels did all meet Iacob and offered their protection 4. Nor yet hath Iacob relation in this name to his hoast and company that made one and the Angels hoast which was the other as Iunius for Iacob had no reason to name the place by his hoast 5. But the duall number is here taken for the plurall as the same word Mahanaim is used Cantic 6.12 so that Iacob saw not precisely two armies of Angels one before another behind but he was compassed round with them beside the forme of the dual number is often applied to proper names though no reason can be yeelded of it as Ephraim Misraim so may it bee here Mercer QUEST III. Of the message which Iacob sent to Esau. Vers. 3. IAcob sent messengers to Esau his brother 1. R. Carus thinketh that Iacob sent Angels of his message to Esau for the word malachim signifieth the Angels vers 1. and generally messengers but this is too curious for if Iacob had sent Angels hee would not have given them Commandement and instructions what to say as he doth 2. Esau was now removed from his father before Iacob came Gen. 36.6 and it may be he had thereof intelligence from his mother Calvin He being now growne rich and seeing his wives were an offence to his parents but most of all desiring his owne liberty might remove into the land of Seir Calvin The countrey being neere adjoyning to Beerseba where Isaack dwelt Mercer 3. He sendeth to Esau 1. Because hee must needs passe by his countrey 2. And nameth himselfe his servant not thereby renouncing his blessing but yeelding temporall subjection for a time as David did to Saul though he were even then the annointed King 3. He maketh mention of his sojourning with Laban not so much to excuse the matter that he had not all this while sought to be reconciled to his brother as R. Carus as to report unto his brother what the state and condition of his life had been who as yet might be ignorant of it Mercer 4. He also speaketh of his cattell and riches that Esau should not thinke that he sought unto him for any need but only to have his favour QUEST IV. Whether Esau came with 400. men as an enemy or a friend Vers. 6. THe messengers came againe to Iacob 1. Some thinke the messengers spake not at all to Esau because they were afraid meeting him with foure hundred men but it is not like that Esau had notice of Iacobs comming but first from him by his Messengers 2. Neither did Esau come thus accompanied to make ostentation only of his power Musculus 3. Or to give his brother more honourable entertainment Calvin Mercer For he needed not then to have brought so many with him and he would have sent him some kind message before 4. Wherefore it is more like that Esau prepared himselfe to be revenged of Iacob as may appeare by Iacobs great feare which was not without cause and hereby also the power of God is more set forth that could in the very way change the purpose and counsell of Esau. QUEST V. Of the divers takings of this word in Scripture Vers. 10. WIth my staffe came I over the phrase is in my staffe this preposition in is diversly taken in Scripture 1. In is taken for with as Luk. 1.75 to serve him in holinesse that is with holinesse and so it is taken here 2. In for by Psal. 63.11 all that sweare in that is by him shall rejoyce 3. In for through noting power and helpe Act. 7.28 in him that is by him we live and move and have our being 4. In for to Psal. 136.8 hee made the sunne in potestatem for or to rule the day 5. In for because Hos. 5.5 they shall fall in their iniquity that is because of their iniquity 6. In for against Psal. 44.5 by thy name have we troden downe those that rose in nos against us 7. In for in stead Psal. 31.2 be unto mee in domum refugâ—i for or in stead of an house of defence 8. In for among Iohn 1.16 the word was made flesh and dwelt in nobis among us 9. In for with 1 Peter 5.2 feed the flocke qui in vobis which is in you that is with you committed to your care 10. In for of Habbac 2.14 woe to him that buildeth a towne in that is of bloud 11. In for before or at in the name of Iesus shall every knee bow that is at or before the name of Jesus Philip 2.12 in for under Psal. 91.1 he that dwelleth in the secret c. that is under ex Perer. QUEST VI. The cause of Iacobs feare Vers. 11. I Feâ—re him lest he will come and smite me c. Seeing that Iacob had the Lords promise for his safety Genes 31.3 Returne into the land of thy fathers and I will be with thee how commeth it to passe that Iacob is so greatly afraid for answer whereunto I neither thinke with Augustine qu. 102. in Genes that Iacob feared not his owne deliverance but that it should not bee without great slaughter for even Iacob feareth concerning himselfe lest hee will come and smite me 2. Neither as Lyranus was Iacob thus afraid because hee was to goe thorow his brothers countrey where hee and his might bee easily surprised Pererius thinketh that Edom was not in Iacobs way being entred into the land of Canaan already but to goe unto Beerseba or Hebron where Isaack dwelt which was in the south part of Canaan the way was by Idumea which lay south to Canaan Mercer But this was not onely Iacobs feare for Esau comming with 400. men even out of his owne territory had beene able to have spoyled Iacob and his company 3. Nor yet did Iacob doubt of Gods promise lest by reason of some sinnes which he might have committed in idolatrous Labans house it should be suspended as
better experience of the mercies shewed to his father Isaack who also was not many yeares before departed about the 30 yeare of Iosephs age when Iacob was 120. Mercer 3. Where God is said to goe downe with Iacob into Egypt it is to be understood by the effect because God was present with him in protecting and defending him for otherwise the God-head neither ascendeth nor descendeth filling heaven and earth Mercer QUEST IV. The divers causes why Iacob feared to goe downe into Egypt removed Vers. 3. FEare not to goe downe into Egypt c. There were divers causes why Iacob feared to goe downe to Egypt which causes of his feare are here removed by the Lord. 1. He might be somewhat doubtfull because sometime in the like necessity of famine Isaack was forbidden to goe downe to Egypt Genes 26.2 Mercer therefore to helpe this the same God that charged his father not to goe downe biddeth Iacob not to feare to goe downe 2. He might feare lest his children might be corrupted by the superstition of the idolaters and about this time as Augustine thinketh began that grosse idolatry of the Aegyptians in worshiping Apis a king of the Argives that died in Egypt calling him by the name of Serapis which is compounded of the name Apis and Suros the coffin wherein Apis was entombed and in memoriall of this Apis they worshipped a pide Bull which they named Apis by which occasion the Israelites learned to worship a calfe August lib. 18. de civit Dei c. 4. This feare Iacob is discharged of when the Lord saith I will goe downe with thee c. the Lord promiseth to be a guide to him and his to keepe them in his feare 3. Iacob was not ignorant of the prophecie given to Abraham that his seed should be afflicted and kept under in a strange land therefore the Lord to take away that scruple telleth him that his posterity shall increase there and he will make him a great nation 4. He might thinke that his posterity being overtaken with the pleasures of Egypt would hardly returne from thence and so he should lose the hope of the inheritance of Canaan to meet with this doubt the Lord saith vers 4. I will also bring thee up againe 5. He also might feare left being a weake old man he should die by the way before he came to Ioseph therefore the Lord to make him secure in this telleth him that Ioseph shall close his eyes when he dyed vers 4. QUEST V. Of the ancient use of closing the eies of the dead Vers. 4. I will bring thee up againe and Ioseph c. 1. The Lord brought Iacob up out of Egypt when his body was carried to be buried in Canaan but most of all was it performed in his feed whom the Lord brought out of Egypt under the hand of Moses Aaron 2. It was the use to close the eyes of the dead which commonly are opened when men dying doe lift up their eyes to heaven Muscul. and therefore they that stand by doe shut them before the body is stiffe Plinie maketh mention of this solemne use among the Romans who used to shut the eies of the dead at the time of their death and to open them againe when they brought them to the fire vt neque ab homine supremum eos spectari fas sit coelo non ostendi nefas that neither saith he is it lawfull for men to see them last of all and it were impious not to shew or open them toward heaven And this duty of closing the eyes was performed by those which were dearest and best beloved of the dead as Ioseph was to Iacob whose eyes Ioseph did shut up when he had given up the ghost although no speciall mention be made of it afterward Perer. QUEST VI. What goods and substance Iacob and his sonnes carryed into Egypt Vers. 6. THey tooke their cattell and their goods which they had gotten in Canaan c. 1. Though no mention be here made of their servants yet it is like that Iacob carried them also with him and would not leave them behinde in that hard time of famine Calvin 2. Though Pharaoh sent them word that they should not regard their stuffe yet they tooke their substance with them that they might be as little chargeable as they could unto others as Abraham comming forth out of his country at the Lords commandement into Canaan brought his substance with him Gen. 12.5 Luther Mulcul 3. Mention is not made of Iacobs goods gotten in Mesopotamia but onely in Canaan not because Iacob had given those goods to Esau which is not like but because they were not to be compared to his substance which he got in Canaan and Moses speaketh also of the goods and substance of his sonnes that got all they had in Canaan being not of yeares in Mesopotamia to provide for themselves Mercer QUEST VII Of Iacobs daughters and the order observed by Moses in setting downe their names Vers. 8. HIs daughters and his sonnes daughters c. 1. Iacob had but one daughter here named Dinah of Leah and but one daughter of his sonnes Serah of Asher vers 17. yet they are put in the plurall number according to the phrase of the Hebrew as vers 23. it is said the sonnes of Dan Hushai he had but one Muscul. 2. The whole sum of Iacobs posterity borne at this time is seventy vers 27. of which number Iacob himselfe is one as the head of the rest Mercer 3. Moses setteth not downe their names according to the order of their birth as in other places c. 29.30.35 but first he rehearseth such as came of Leah and her maid then those that came of Rachel and her maid Mercer QUEST VIII Of the divers names of the sonnes of the twelue Patriarkes Vers. 10. THe sons of Simeon Iemuel Many hard and difficult questions are moved out of this chapter which shall briefly be discussed First there is great difference in the names here rehearsed and in other places of Scripture the sonnes of Simeon Iemuel and Iamin are called Nemuel and Iarib 1 Chron. 4.24 Zohar is there named Zerah vers 13. Iob the sonne of Issachar is called Iashub Numb 26.24 vers 16. Ziphion Ezbon Arodi are called Zephon Oznâ— Arod Numb 26.15.16.17 vers 21. the sonnes of Benjamin Ashbel Becher Ehi Rosh Muppim Chuppim Ard are otherwise named Iediael Acharah Nochah Rapha Shephâ—am Churam Addai 1 Chron. 8.1 2 3. It is then no strange thing in Scripture for the same men to be called by divers names sometimes with the alteration of some letters sometimes with a change of the whole name QUEST VIII Of other differences in the genealogie compared with the 26. Numer and 1. Chron. 7.8 chap. Vers. 10. THe sonnes of Simeon Iemuel Iamin Ohad 1 It is to be considered that divers of these here named are else-where omitted as Ohad is not reckoned among the sonnes of Simeon Numb 26.12 1
fuit 〈…〉 quodâ—â— futurum est I am whatsoever was is and is to come And Thaâ—â—s Mileâ—â—us being 〈◊〉 what God was said Quod semper est neque principium habâ—ns neque finem That which alwayes 〈◊〉 having neither beginning nor end Plutarch also writeth that it was written in the doore of the Temple of Apollo 〈◊〉 T is es Thou art And Plato in Timaec saith Id solum esse quod est prorsus immutabile That only is said to be which is immutable but those things which are mutable and changeable may rather be said not to be than be For these and other such divine sentences in Plato some have thought that Plato either had read himselfe the bookes of Moses or had conferred with some Hebrewes while he sojourned in Egypt And this seemeth to be the more probable because Aristobulus who flourished in the time of the Macchabees writing to Ptolemer Philomâ—tor saith that Moses bookes were translated into Greeke before the time of Alexander the Great and that Pâ—tlhagoras and Plato had received many things from thence Clearchus also one of Aristotles schollers testifieth that Aristotle had conference with a certaine Jew a wise and learned man of whom he learned many things Ex Pererio QUEST XXVI Of the name of God Iehovah whether it be ineffable Vers 15. IEhovah the God of your fathers c. this is my name for ever c. 1. The Hebrew Cabalistes will have the word gholam being here written without vaâ— not to signifie for ever but rather hid whence they would gather that the name of Iehovah is ineffable and not to be uttered But beside that not gholam but ghalum with shâ—erk signifieth hid the words following unto all ages doe shew that it must be here read for ever the latter words expounding the former Indeed the name Iehovah is ineffable but in regard of the signification thereof for who can declare the essence of God not of the letters or syllables Simler 2. This name Iehovah signifieth the same with Eheje being added as more usâ—all and better knowne and it betokeneth two things principally both the eternity and alwayes being of God and his cause of being to all other things both efficienter formaliter and finaliter as the efficient cause from whom the formall through whom the finall for whom all things are Iun. 3. And this name Iehovah betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing the third in being constant to fulfill his promises Borrhaius 4. This name Iehovah iâ— alâ—o incommunicable to all other Elohim is given sometime to Angels sometime to Judges upon earth But Iehovah is peculiar to God and therefore the Messiah is very God to whom this name is given in Scripture 5. Beside some Hebrewes thinke that the Messiah should at his comming reveale and make knowne this name of Iehovah to the world and so our Saviour commandeth his disciples to baptise else in the name of the Father Sonne and holy Ghost which name of the Trinitie is comprehended in Iehovah Simler The first letter Iod they would have to signifie the Father the second â—e the Sonne the third being vaâ— the holy Ghost and the second he the humanity of the Sonne Osian QUEST XXVII Why Moses is bid to gather the Elders together Vers. 16. GOe and gather the Elders 1. The Elders not in age for such a great number of aged folke among 600. thousand could not well be gathered together Simler But the Elders in office either for government or instruction which president Moses followeth Chap. 12.21 and Chap. 19.7 Iun. For although their state was now confused and out of order which was afterward by Moses reduced to a perfect forme yet there was a kinde of government among them in Egypt as may appeare chap. 5. where officers of their brethren were set over them Simler 3. The elders therefore must first be acquainted with the Lords message both because it was not safe to impart it to the ignorant and unruly multitude who would have given no great regard Pellican as also that the Elders and rulers by their example and perswasion might draw the rest Ferus QUEST XXVIII Why they make request but for three dayes journey Vers. 18. LEt us goe three dayes journey in the wildernesse 1. In that they went further than three dayes journey they did Pharaoh no wrong for they were not his subjects but he usurped authority over them and beside they therein followed the Lords direction that went before them 2. Yet notwithstanding they dealt not deceitfully with Pharaoh for it was not necessarie that they should impart their whole councell to their enemies the truth is not wholly at all times to bee uttered it may in part bee concealed as the Lord gave Samuel instruction when he went to anoint David 1. Sam. 16. Iuniuâ— 3. The Lord therefore would have them cautelously and prudently to propound their message that they would goâ— but three dayes journey and into the wildernesse which was in some sort under Pharaohs jurisdiction that the request being so reasonable if Pharaoh should deny it he might be left without excuse Ferus QUEST XXIX How the people is said not to have sacrificed in the wildernesse THat we may sacrifice unto Iehovah Yet the Prophet Amos denieth that they sacrificed unto God in the wildernesse for the space of 40. yeeres but carried the tabernacle of Moloch Amos 4.26 and Act. 7. This then is to be understood not simply and absolutely but in part that they did not sacrifice unto God as they ought but that many of them were Idolaters and polluted with the superstitions of Egypt so the Lord denieth that he required of them to tread in his Courts Isay 1.12 or to offer sacrifice and yet he commanded such things so he saith I will have mercie and not sacrifice that is not sacrifice alone without mercie Simler QUEST XXX How it is said that Pharaoh should not let them goe no not with a strong hand Vers. 19. HE will not let you goe yea not with a strong hand 1. The most reade but with a strong hand that is being forced by the mighty hand of God sic Lat. Pagnin Septuag Simler Ferus but then it should be im lo unlesse except not velo which signifieth neither 2. Some doe understand this strong hand of the Israelites that Pharaoh will let them goe but not with a strong hand that is with their armies and forces 3. Some referre it to Pharaoh that hee would not let them goe because by a strong hand that is by his armies and forces hee was not able to keepe them still 4. But the most proper sense and meaning is that Pharaoh no not with a strong hand referring it unto God should let them goe that is hee should stand out a great while notwithstanding the plagues which should be sent upon him but at the length he should yeeld So his heart was obstinate
sympathies and Antypathies their qualities and operations he can apply and temper the causes together and so is able to worke wonders though not true miracles which are beside the order and course of nature which Satan cannot invert As to put this for an example the small fish which is called Echinus or Remora is able by applying himselfe to the ship to stay it though it bee under saile and have both the sea and winde with it which Plinie sheweth to have beene found by experience how that Antonius his ship at one time and Caius at another were stayed by this fish Now if a Magitian should secretly apply this fish to a ship hee might bee thought to worke a great wonder and yet it should bee naturall The other reason is that beside the knowledge of nature Satan is skilfull of all humane arts and sciences by the benefit whereof even men doe worke wonders as Archimedes was able to stirre a ship with his hand by certaine engines which he had prepared which a great number of men by strength could not doe He also devised such kinde of instruments when Marcellus the Romane Captaine besieged Syracusa whereby they so annoyed their enimies and made such havock and slaughter of the Romanes that Marcellus himselfe said they fought not against men but against the Gods Architas the Pythagorean by Mechanick art made a dove of wood to flie Severinus Boetius made serpentes of brasse to hisse and birdâ— of brasse to sing If men can make such admirable things by art it need not seeme strange if by the power of Satan wonderfull matters are sometime compassed Ex Perer. QUEST XII What things are permitted unto Satan to doe THe next point to be shewed here is what things which seeme to us to be miraculous the Devill may doe by himselfe or his ministers the Magitians First in generall wee are here to consider a twofold action of spirits the one is immediate as they can themselves passe speedily from place to place as Iob. 1. Satan came from compassing the whole earth for if the Sunne being of a bodily substance can compasse the heavens of such a huge circuit many hundred thousand miles about in the space of 24. houres the spirits can doe it with greater agility they have also power to transport bodies from place to place aâ— our Saviour yeelded his body to be transported of Satan to the tempters further confusion The other action is mediate as Satan can transport and bring together the causes of things which being tempered and qualified may bring forth divers naturall effects which are wrought immediatly by those naturall causeâ— yet mediately by Satan which bringeth them together Secondly in particular these things are permitted to Satans power he can transport bodies and carry them from place to place as thâ— Ecclesiasticall stories make mention how Simon Magus was lift up on high in the aire by the 〈◊〉 of Satan but by the prayer of Peter was violently throwne downe so sometime serpents and 〈◊〉 have beene seene flie in the aire Albertus Magnus saith that oxen have rained and fallen out of the aire all which may be wrought by the conveyance of Satan 2. The Devill can suddenly convey things out of ones sight as Apollonius from the presence of Domitian Thus it may be that Gyges if that report be true not by the vertue of a ring but by the power of Satan became invisible 3. They can make images to speake and walke as before wee heard of Apollonius brasen butlers and the image of Memnon so the image of Iuno Moneta being asked if she would remove to Rome answered se velle that she would and the image of fortune being set up said ritè me consecrastis yee have consecrated mee aright Valer. Maxim lib. 1. cap. ultim de simulachris But the Devill cannot give power unto these things being dead to performe any action of life but that hee moveth and speaketh in them as the Angell caused Balaams Asse to speake 4. The Devill can cause divers shapes and formes to appeare as of men Lions and other things in the aire or on the ground as in the life of Antonie the Devill appeared unto him in the shape of terrible beasts 5. And as he can counterfeit the shape of living things so also of other things both naturall as of gold silver meat and artificiall as of pots glasses cuppes for if cunning artificers by their skill can make things so lively as that they can hardly bee discerned from that which they resemble as Plinie writeth of Zeuxis grapes lib. 35. cap. 11. much more can Satan coyne such formes and figures as Philostratus lib. 4. of the life of Appolonius maketh mention how a certaine Lamia pretending marriage to one Menippus a young man shewed him a banquet furnished with all kinde of meat and precious vessels and ornaments which Appolonius discovered to be but imaginarie things and shee confessed her selfe to bee a Lamia 6. The Devill by his subtile nature can so affect the sensitive spirits and imaginary faculty as that they shall represent unto the inward sense the phantasie of some things past or to come and cause them to appeare to the outward sense as wee see that franticke persons imagine many times that they see things which are not and there is no doubt but that the Devill can effect that which a naturall disease worketh 7. Hee can also conforme the fantasies of those that are asleep to represent unto them things which the Devill knoweth shall come to passe and by this meanes to bring credit unto dreames 8. In some things the Devill can interpose himselfe and helpe forward those superstitious meanes which are used to prognosticate as the Augurs by the flying and chirping of birds by looking into the intrals of beasts by casting of lots tooke upon them to divine and the Devill by his mysticall operation concurred with them more strongly to deceive 9. The Devill can stirre up in naturall men the affections of love anger hatred feare and such like as he entred into the heart of Iudas Iohn 13.1 and this he doth two wayes either by propounding such externall objects as helpe to inflame and set on fire such affections and by conforming the inward phantasie to apprehend them Hierome in the life of Hilerius sheweth how a certaine virgin by Magicall enchâ—ntments was so ravished with the love of a young man that shee was mad therewith QUEST XIII How divers wayes Satans power is limited THese things before recited Satan by his spirituall power is able to doe yet with this limitation that his power is restrained of God that he cannot doe what he would but sometime the Lord letteth him loose and permitteth him to worke either for the triall and probation of his faithfull servants as is evident in Iob or for the punishment of the wicked as hee was a lying spirit in the mouthes of Ahabs false Prophets for if Satan had free
Devill could bring downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in
nature as the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus
a moneth which hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this
purpose the Priests of the Philistims thus say Wherefore harden yee your hearts as the Egyptians and Pharaoh hardned their hearts when he wrought wonderfully among them 1. Sam. 6 6. 6. That the Hebrewes by the remembrance of these great workes should bee kept in obedience to the law of God as it is therefore set before the ten Commandements Exod. â—0 2 7. That the just confusion and subversion of the Egyptians might bee made manifest to all men that hardned their hearts notwithstanding such grievous plagues Perer. QUEST XXXII Who were exempted from the plagues of Egypt FUrther it will be inquired who were exempted from these plagues in Egypt whether they were generally upon all 1. It is certaine that all the Israelites that dwelt in the land of Goshen were exempted wherein three things are to be considered first that although this exception and reservation bee expressed only in five plagues as in the swarmes of noisome flies and beasts chap. 8.23 in the murrane of the cattell chap. 9.7 in the haile chap 9.26 the thicke darknesse chap. 20.23 and in the destruction of the first borne chap. 12.23 Yet by the same analogy it is to be understood that the Israelites were also freed from â—he rest of the plagues Secondly mention is first made of this privilege in the fourth plague when the Sorcerers were hindred from working for this cause that whereas before they tried their skill in their counterfeit signes in the land of Goshen for in all Egypt the plagues overspread and from thence it is like that they had the water which they turned into bloud now it is insinuated that they had no longer power to doe any such thing no not in the land of Goshen as they had before Thirdly not onely the persons of the people of Israel were free as Exod. 12.23 from the death of the first borne but even their cattell chap. 9.7 and their ground the land of Goshen where they dwelt chap. 8.22 2. Another sort is likely also to have beene exempted from these plagues namely such strangers as sojourned of other nations in Egypt for the story runneth upon the Egyptians that they were plagued because they only were guilty of the wrong done to the Lords people the other that were not accessary might either withdraw themselves out of Egypt seeing the hand of God so heavy upon them or they might through the mercy of God be spared 3. Whereas these plagues did most of all light upon Pharaoh and next upon the Ministers and Officers of his Kingdome as the chiefe authors of the affliction of the Israelites and then generally upon all the common sort of people who executed the Kings cruell edict for the drowning of the Hebrewes children Exod. 2.23 yet wee are to thinke that although in other generall plagues which came upon Israel many righteous persons did suffer in the calamity of the City as in the destruction of Jerusalem and the Babylonian captivity yet that in these universall plagues they that feared God of the Egyptians were spared as is expresly mentioned in the seventh plague that they which feared the word of the Lord among the servants of Pharaoh were delivered from it chap. 9.20 that hereby it might appeare that the Egyptians were punished for their cruelty towards the Lords people Perer. QUEST XXXIII Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues BUt it is more doubted of the Egyptians which dwelt among the Israelites in the land of Goshen for they were mingled together as is evident chap 3.22 whether they were freed from these generall plagues 1. Thostatus thinketh thaâ— they also tasted of all the plagues as well as the rest of Egypt because their hatred was no lesse towards the Lords people But in some plagues as in the fourth of the swarmes and in the seventh of the haile it is affirmed that there were none in the land of Goshen If the Country were freed then the inhabitans also and though these Egyptians that cohabited were haters of them also yet the Lord might spare them for his peoples sake because some plagues should also have touched the Israelites if they had fallen upon their neighbours as the haile and lightning 2. Augustine thinketh that the Egyptians inhabiting Goshen were free from all the plagues but the last upon the first borne because this was upon their persons the other upon the ground it selfe wherein Goshen was privileged quaest 44. in Exod. But this is not like neither for in the fifth plague only the cattell and beasts of Israel are preserved from the murrane chap. 9.4 the beasts of the Egyptians though dwelling among Israel cannot bee said to bee the cattell of Israel 3 Wherefore this distinction and difference must bee made that all those plagues which might be inflicted upon the persons or substance of the Egyptians without any damage or annoyance to the Israelites among whom they dwelt did as well fall upon them as other Egyptians as such plagues as their persons were smitten with as the sixth of botches and sores and the tenth of the first borne as also which fell upon their cattell as the fifth plague likewise the ninth plague of darknesse come upon the Egyptians also who as it is observed Wisdome 18.1 did heare the Israelites but saw them not even the Egyptians which were neighbours to the Israelites felt of that plague also But from the other plagues which were an annoyance to the ground it selfe and to all the inhabitans even the Egyptians also were freed that cohabited with them as from the plague of waters turned into bloud for herein the Egyptians there dwelling could not be punished but the harme would likewise redound to the Israelites such were the plagues of the frogs lice swarmes haile grashoppers which were noisome to all the inhabitants where they fell and in some of these plagues it is expressed directly that the land of Goshen was free as chap. 8.22 in the 4. plague of the swarmes and in the 7. of the haile chap. 9.26 QUEST XXXIV Of the diversity in the manner of the plagues THe last of these generall considerations is both of the divers manner of inflicting these plagues and of Pharaohs divers behaviour that is for the diversity of the plagues some of them were sent upon their persons as the 6.9 and 10. some upon their cattell as the fifth some upon their fruits as the seventh some upon the water and the earth as the rest some continued seven dayes as the first some three as the ninth most of them but one as is shewed before Quest. 29. Some of them are sent without any warning given before as the third plague chap. 8.16 and the sixt chap. 9.8 and the ninth chap. 10.20 Some plagues are expresly mentioned to have beene removed by the prayer of Moses as the second of frogs chap. 8.9 the fourth of swarmes chap. 8.30 the seventh of haile and lightning chap. 9.33 the
eight of the grashoppers chap. 10.19 the other plagues have no such note But it is like that when a new plague came the former ceased QUEST XXXV Of Pharaohs divers and variable behaviour 2. AS touching Pharaohs behaviour it was very variable and divers at the first comming of Moses he was at defiance with God and said hee knew him not chap. 5. At the first the third the fift and sixt plague he was nothing at all mollified but his heart was hardned still in the second the fourth the seventh the eight and ninth he somewhat yeelded and made some semblance of repentance yet all was but in hypocrisie So in dismissing the people of Israel hee was of divers mindes first hee would give them leave only to sacrifice in the land of Egypt chap. 8.25 then he would grant them to goe into the wildernesse to sacrifice there but they must not goe farre away chap. 8.28 afterward he would let the men only goe neither the women nor children chap. 10. ver 10.11 then he giveth leave for the children to goe also but their sheep and cattell should stay behind chap. 10.24 at the last he is content they shall all goe with all they had chap. 12. Perer. QUEST XXXVI Why the Lord sent divers plagues upon Pharaoh not destroying him at once NOw it pleased God whereas he could have destroyed Pharaoh and all the Egyptians at once yet to multiply his plagues for these causes 1. That Gods mercy might appeare in giving unto them time of repentance and not consuming them together 2. And by this variety of plagues and judgements the omnipotent power of God is set forth 3. This also addeth to the affliction and misery of the Egyptians that were not cut off at one blow but by this diversity of plagues their punishment was made so much the more grievous 4 Hereby also Pharaohs obstinacie and hardnesse of heart is made manifest that could by no meanes relent notwithstanding so many plagues Of the first particular plague of turning the waters into bloud QUEST XXXVII Why Aaron is sometime the minister of the plagues and not Moses Vers. 20. HE lift up the rod. That is Aaron 1. Not as the Hebrewes because it was not meete that Moses who was saved out of the waters should bring a plague upon the waters for Aaron also was the minister of the other plagues 2. Neither was it for â—his as Ferus that Moses should not be thought to doe it also by sorcery for they might have had the like suspition of Aaron 3. But this was Godâ— institution and appointment that Moses should speake to Aaron in the name of God and Aaron should be his Prophet chap 7.1 both to speake unto Pharaoh and to shew the signes which both belonged unto Prophets And therefore whereas vers 19. Moses is bid to take the rod it was to deliver unto Aaron Iun. 4. Beside also this might be some reason thereof Aaron was minister of the plagues and of judgement Moses of mercie for he specially prayed unto God to remove the plagues as chap. 8.12 and 30. chap. 9.33 QUEST XXXVIII Why the first plague beginneth in the water HE smotâ— the water The first plague beginneth in the water 1. Philo thinketh because the Egyptians held the water to bee the beginning of all things therefore the Lord causeth his plagues to begin there 2. Rather because they put their confidence in Nilus and gave divine honour unto it and superstitiously adored the Crocodile therein therefore the Lord doth punish them there where their confidence and supposed strength was Perer. 3. As also because water is one of the most necessary things that belongeth to mans life and specially Nilus in Egypt whereby their grounds were watered the plagues begin there to shew the power and severity of God Simler 4. As also this plague hath some correspondencie with their sinne of cruelty 1. As they sinned in the water by the murdering of the innocents so are they punished by water 2. Because they caused the infants to dye in the water the fish also dye there 3. As they abhorred the Israelites so the waters become horrible and loathsome 4. As they shed the bloud of Innocents so they are constrained to drinke bloud Ferus Unto this story doth the Evangelist allude in the Revelation where the third Angel powreth out his viall and crieth For they shed the bloud of thy servants the Prophets and therefore hast thou given them bloud to drinke chap. 16.6 5. This turning of the waters into bloud did also portend the destruction of the Egyptians which last of all was fulfilled but first of all threatned Fer. QUEST XXXIX The greatnesse of this first plague THe greatnesse of this plague appeareth 1. Because it was generall over all Egypt only the land of Goshen excepted where the water was not changed as Iosephus thinketh this is more than Satan can doe for he is but in one place at once and only worketh where he is present but here the power of God changeth all the water of Egypt at once whereas Aaron stretched out his hand but over one place Ferâ—â— 2. Philo maketh this corruption of the waters more generall he thinketh that all Nilus was turned into bloud even from the first head and spring thereof but that is not likely for Nilus springeth from certaine Mountaines in Aethiopia and runneth a great way thorow the Aethiopians land then by this meanes Aethiopia should have beene plagued as well as Egypt whereas the Scripture onely maketh mention of the land of Egypt to be thus plagued 3. Beside not onely the river but all lakes and pondes and vessels where they used â—o gather the water of Nilus to refine and cleanse it and to make it more potable were corrupted Sim. 4. The waters were changed into very bloud such as commeth out of the body insomuch that many died of thirst Philo. And they that dranke of it were exceedingly pained Iosephus 5. Yea because not bloud but water is the element of fish they also are choked and by them the water was more putrified which judgement was so much the greater because the Egyptians doe most feede of fish Simler 5. And this maketh the miracle more strange that the water of Nilus running cleere along thorow a great part of Aethiopia when it came to the coasts of Egypt it there changed both his colour and substance being turned into bloud Perer. QUEST XL. Whence the Sorcerers had the water which they also turned into bloud Vers. 23. ANd the Enchanters of Egypt did likewise Whence the Magicians of Egypt should have this water which they turned into bloud all the waters of Egypt being converted and altered already much question there is and great diversity of opinion 1. Yet doe I not thinke with Theodoret that they had these waters out of the sea which was not farre off for that was no potable water apt for drinke and those kinds of waters Moses changed not they are said
for if God could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and
grace doth as a most just Judge punish their voluntary obstinacie with a further degree of induration See more hereof before Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacie hardnesse of mens heartes but as a just Judge in leaving of them to themselves Simler 4. And this Augustine doth worthily wonder at that Pharaoh is hardned by those meanes which in all likelihood should have mollified him For if the Israelites cattell had died aswell as the Egyptians and if the sorcerers had prevailed still hee might have had some colour but seeing all things doe fall out contrarie the Israelites to be preserved and his sorcerer to be foiled he being still hardned bewraieth a most obstinate heart that could no way be mollified QUEST XIII What plague the Lord threatned to destroy Pharaoh with Vers. 15. FOr now I had stretched forth my hand 1. Some doe understand this generallie of the plagues following shewing that the plagues to come were greater than these which were alreadie past and that the Egyptians had felt nothing to that which they were like to feele Ferus But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with yet none such came 2. Some do referre it to the plague of the first borne and the full accomplishment of this threatning they say was in the red Sea Osiander But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague which was alreadie past that God might as well have destroyed them with the pestilence sent upon the cattell but that he spared them for another end sic Iun. Borrh. Perer. This sense best agreeth to that which followeth vers 16. For this cause have I kept thee c. The Chalde Paraphrast also expresseth the same sense as is before shewed in the divers readings QUEST XIIII In what sense the Lord saith I have kept thee Vers. 16. FOr this cause have I kept thee c. 1. Not that God made Pharaoh obstinate of purpose to shew his power on him thereby to get glorie to himselfe for God needeth not mans malice for the setting forth of his glorie Ferus And like as the Apostle giveth this rule not to doe evill that good may come of it so neither doth the Lord give consent unto evill that some good thing may be wrought thereby 2. Some referre it to Gods permission that he suffered Pharaoh to be hardened to this end that hee might get glorie by him but neither can this be said of God that he suffereth any evill to bee done as it is evill and to suffer one to be hardned is the greatest punishment of sin that can be and it is usually inflicted for great sinnes that were committed before therefore before Pharaoh had grievously sinned he cannot be said to be permitted and suffered to bee hardned Perer. 3. Some do understand it of Gods ordinance that Pharaoh being hardned and become obstinate by his owne corrupt will is ordained of God for the further setting forth of his glorie Perer. 4. But though this exposition be sound yet it seemeth not to be so fit and proper in this place this verse then depending of the other sheweth the reason why the Lord had saved and reserved Pharaoh out of the pestilence that he might shew his power in him Simler Borrh. Iun. This then is the sense though Pharaoh being wickedly bent and obstinate had deserved to have been cut off by the former plagues yet the Lord was patient to him ward and suffered him yet to continue that the Lord might get greater glorie by him Ferus 5. The Apostle indeed in setting forth this example hath relation to Gods eternall decree Rom. 9. yet it may very well stand also with this application to the present time of Pharaohs preservation for that which God doth presently he also decreed before in his eternall counsell to be done Simler QUEST XV. The plague of haile supernaturall Vers. 18. I will cause to raine a mightie great haile 1 Although haile thunder lightning are for the most part procured by naturall causes yet this was a supernaturall and extraordinarie tempest for these reasons in Egypt there are no tempestes or winter weather but only in places neere the sea in the time of winter there fall some thinne showers but above Memphis there falleth no raine at all Sic Philo. This tempest then of haile was unusuall in Egypt secondly it was generally over all Egypt as tempests use not to be thirdly it came at a certaine time prefixed Simler And this was admirable in it that the fire and haile being mingled together the fire did not melt the haile stones nor the haile quench the fire as Philo also noteth and it is set forth Wisdom 16. 2. In this plague three elements together shew their force the aire in the thunder the water in the haile the fire in the lightning Perer. 3. Whereas the Grecians and Egyptians and other heathen did imagine some gods to be of the aire some of the water some of the land the Lord therefore sendeth of all sorts of plagues upon the Egyptians in the aire the water in the earth in the fire to shew himselfe to bee Lord of all the elements and of all creatures Thedoret quaest 21. 4. Concerning the application of this plague Origen understandeth the thunder haile and lightning of the Word of God the voice thereof instructeth it beateth downe sin as haile as fire burneth up the stubble of our affections Augustine whom Ferus followeth compareth it with the eight Commandement Thou shalt not steale for as heere the fruit which the trees beare are beaten off with haile so whatsoever gaine is gotten deceitfully it perisheth and Gods curse is upon it But such mysticall applications are more curious than profitable every man according to his own conceit may find out wittie conveiances But this observation is more proper which Ferus noteth that this plague hath also a fit correspondencie with the crueltie of the Egyptians for as they did cause the Israelites to wander up and downe their fields to gather straw so now the Lord sendeth haile and lightning which destroyeth the fruit in their fields QUEST 16. Whether there useth to be no rayne and hayle in Egypt Vers. 18. SVch as was not in Egypt since the foundation thereof These words do give occasion to inquire whether raine haile and thunder are usuall in Egypt or not at all as some affirme 1. Iosephus thus writeth that in this plague there came haile never seene in Egypt before and bigger than useth to bee in other countries in the time of winter 2. Philo also writeth that Aegyptus sola inter regiones in mediano tractu hyemem ignoret that Egypt alone of all the South countries hath no winter And consequently no winter weather as raine haile and such like and
seventh day rather is enjoyned to bee a principall feast day unto the Lord 〈◊〉 chap. 12.16 Vers. 8. For this cause did the Lord this unto me when he brought me I.V.C. or that he brought me c. S. This is that which the Lord did unto me where c. L. but here the word baghabur for or because is omitted this is done because of that which the Lord did A.P.B.G. This last seemeth to be the best reading See the 6. question following Vers. 12. Thou shalt sâ—t over unto the Lord. I.V. cause to passe A.P.C.H. separate L.S. set apart G. appoint B. The first rather best agreeth that is he shall deliver it out of his hand unto the Lord as having now no more power over it Vers. 15. Therefore I doe sacrifice unto Iehovah B.G. cum caeter macte I doe kill I. but the other word is more fit because things holy unto God are rather said to be sacrificed than killed Zabach more usually is taken to sacrifice Vers. 13. Thou shalt cut off his necke I.A. better than kill it C. L. or breake his neck B. G.P.V. gharaph signifieth to strike off the necke as Deut. 21.4.6 Vers. 18. The children of Israel went up well appointed or girded P. not armed A.B.G.C.L.V. for whence should they have so much armour nor in battell order I. that is five in a ranke I. for the word signifieth fived they would so have taken up a great length of ground nor in the fifth generation S. for that is contrary to the Lords promise Gen. 15.16 that they should come forth in the fourth generation the word chamushim is derived of chomesh taken for the fift ribbe 2. Sam. 2.18 The meaning then iâ— that their loynes were girded up as they were commanded to eat the Passeover chap. 12.11 and so they went forth as appointed for their journey 3. The explanation of difficult questions QUEST I. How the first borne were accounted that were consecrate unto God Vers. 2. SAnctifie unto the Lord all the first borne 1. What the Lord meaneth by the first borne is expressed in the next words that which openeth the wombe so that here the first borne are so accounted in respect of the mother but in the right of the first borne there was respect had unto the father as Iacob calleth Ruben the beginning of his strength for Ioseph though he were Rachels first borne yet was he not Iacobs but here that is called the first borne which openeth the wombe of his mother as Christ according to this law was the first borne of Mary Simler Though Ioseph her espoused husband had as some thinke other children by a former wife so that if a man had divers wives the first borne of every one was holy unto God 2. It is added among the children of Israel as well of man as of beast because those beasts are excluded which were wilde and not serviceable among them Calvin QUEST II. In what sense the first borne are said to be the Lords Vers. 2. FOr it is mine 1. The first borne are said to be the Lords not onely by a common right as all things are said to be the Lords the earth and the fulnesse thereof 2. Nor yet only because the encrease of every thing is thankfully to bee acknowledged to proceed and come of God Pelliâ—â—n 3. But the first borne of Israel both of man and beast were the Lords by a peculiar right because he preserved them in Egypt when all the first borne of Egypt were destroyed Iun. in Analys 4. God might have commanded all to be offered unto him but he would not challenge or expect of them his full right and due lest it might have seemed grievous unto them but only hee requireth that which hee had more specially preserved Ferus QUEST III. Why the law of the Passeover is repeated Vers. 3. THerefore no leavened bread shall be eaten This institution of the passeover is now againe repeated and the caveat concerning leavened bread is often inculcate and urged 1. Both because mans corrupt and crooked nature had need to be often admonished being ready to forget the precepts of God and to wrest and deprave them Ferus 2. As also to put them in minde of that which was signified hereby to take heed both of the leaven of corrupt doctrine and of corrupt manners Pellican 3. The Hebrewes give this reason of this double institution because of the double sense of the Law one the plaine and open sense the other the hid and secret sense which reason we also approve but not in their meaning which wrest the Scripture with fabulous glosses and ridiculous collections but this wee affirme that in the passeover was a double sense the one concerning that outward ceremony which belonged to the paschall lambe the other hath relation unto Christ the true paschall lambe by whose bloud we are redeemed Simler QUEST IV. Whether Abib were the proper name of a moneth Vers. 4. THis day came ye out in the moneth Abib 1. Some take this to be no proper name of the moneth but a description of it by the fruit that began to ripe then and so they translate Mense novarum fruguâ— the moneth of new fruit so the Chalde Septuagint Latine Pagni Simler Pelican and M. Calvin giveth this reason because the Hebrewes had no proper names of their moneths but such as 2000. yeere after they borrowed of the Chaldes Contra. 1. It was not 2000. yeeres untill the Captivity of Babylon when the Hebrewes borrowed those Chalde names nor full out 1000. as is shewed before quest 46. in chap. 12.2 And further that other names of the moneths are found in Scripture beside the Chalde names as Zif the second moneth Ethanim the seventh Bul the eight is likewise declared afore quest 4. in chap. 12.3 And if Abib were here no proper name it would bee uncertaine which moneth hee meaneth the first or the second for in both there were ripe eares of barley in the first and of wheate in the next for they were to offer of their first fruits also in the feast of weekes Levit. 23.20 Numb 28.26 2. Yet they are deceived that tooke this moneth Abib for the same with the moneth Ab which answereth to our July as Pagnine for it is evident by the keeping of the passeover on the 14. day of the first moneth that the Israelites came out in the first moneth 3. Therefore it is more probable that Abib is here the proper name of the first moneth so called because then the corne was spindled and began to be eared for Abib signifieth the spindle with the eare as Exod. 1.9.3.1 Iun. Vatab. Not that the fruit was ripe this moneth but it began to flower and shew Calvin And thus the Hebrewes in all their feasts had relation unto the fruits of the ground the passeover was kept when the corne eared Pentecost when it was ripe and the feast of the Tabernacles in the end of the
Vers. 2. The Lord is my song I.V.C. praise B.G.A.P.I. the first rather Ziâ—arah commeth of Zamar to sing Vers. 2. And I will build him a tabernacle I.G.C.A.P. rather than I will praise him B.L.S.V. navah signifieth to dwell as Habak 2.5 he shall not dwell or continue and in hiphil to cause to dwell Vers. 4. In the reedie sea I.V. the sea suph A.P. rather than the red sea B.G. cum cater suph signifieth a reed or bulrush Vers. 6. Thy right hand is glorious to me in power I better than thy right hand is glorious in power B.G. cum cater the word is nedari with an affix pronoune Vers. 6. Thy right hand hath bruised them A.B. cum caeter better than with thy right hand thou hast brused them I. for a preposition should be supplied here which is wanting in the Hebrew and the word jeminca is used before in the beginning of the verse in the nominative case Vers. 9. Mine hand shall take them for an inheritance I. shall rule over them S. bâ—tter than shall destroy them A.P.V.C.L. cum cater the word torish of jarash to inherite signifieth properly to cause to inherite sometime it signifieth to expell but that sense is not fit here and beside it was their intendment to bring them againe into their subjection and service cap. 14.5 Vers. 11. Who is like unto thee among the mightie I.L. rather than among the gods A.P.V.B.G.C. for beside that â—elim is so taken for the strong and mightie 2. King 24.15 this sense is more generall and exalteth God above all that are called mightie Angels or men Vers. 17. Plant them in the mountaine of thine inheritance B.G.C.A.P. cum cater of thy possession I. but nachalah rather signifie than inheritance as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 19. Pharaohs horses went with his chariots I.C.P.G. not Pharaohs horsemen L. V. for that is expressed afterward nor Pharaohs hâ—rse S. or Pharaoh on horseback went B. for though it be sus in the singular in the originall yet it is taken for the plurall as cap. 14.23 it includeth a signification also of Pharaohs personall going into the sea Vers. 20. With timbrels and daunces B. G. C. cum cater rather than timbrels and flutes I. the word mecholoth is taken for dauncers Iud. 21.20 and so waâ— the use for the women to come forth with daunces to meete those that returned with victorie as Iud. 11.34 1. Sam. 18.5 and heere as Miriam is said to take a timbrell only so it is like the other women did neither had it been so fit for them to play upon flutes because of their singing and answering Moses Vers. 22. And they went forth toward the desert of Shur or that they might go forth to the wildernesse of Shur I. better then they went out into the desert of Shur B.G. cum cater for they did not immediately enter into the desert of Shur after they left the red sea but they travelled first three dayes thorow the wildernesse of Ethan Num. 33.8 Iun. Vers. 23. He or everie one called the name of the place Maraâ— I.V.A.P.C. not the name of the place was called B.G.S.L. for the word â—ara is in the 〈◊〉 3. The explanation of doubtfull questions QVEST. I. Of the antiquitie and excellencie of Moses song Vers. 1. THen sang Moses 1. This song of Moses as it is the first that we reade of in Scripture so it is the most auncient song that is extant in the world for the songs of Linus Musaeus Orpheus are found to be 300. yeares after this song of Moses 2. Iosephus saith that Moses composed this song in hexameter verse and lest any should thinke this strange Hierome in his preface to the booke of Iob witnesseth that all that booke from those words in the beginning of the third chapter Let the day perish wherein I was borne unto those words cap. 42. therefore I abhorre my selfe and repent in dust and ashes iâ— written in hexameter verse for the most part consisting of Dactilus and Spondaeus the two usuall feete of an hexameter verse Perer. 3. But whereas Iosephus in the same place saith that the Israelites did passe all that night in mirth and rejoycing for their deliverance that seemeth not to be so for it was morning before the Egeptians were drowned cap. 14.24 The Lord looked toward the Egyptians in the morning watch and the Israelites saw their dead bodies upon the sea banke which they could not so well discerne by night therefore this rejoycing was solemnized the next day not the same night QUEST II. In what order Moses the children of Israel and Miriam sang this song COncerning the order and manner how this song was sung 1. Some are of opinion that Moses sang it alone and that he taught the people afterward this song who did often sing it as they had occasion Thostatus and Iosephus thinketh that the people first rejoyced and gave thankes unto God and that afterward Moses framed this song in hexameter verse but the text favoureth not this opinion which saith that then even at that time Moses and the children of Israel sang wherefore I subscribe rather unto Philo who saith that Moses began first every verse and then the people followed this is agreeable to the text where Moses boginneth in his owne person saying I will sing unto the Lord and seeing that Moses and the children of Israel sang this song who were not all Prophets to endite a propheticall song neither in so short a time could they have learned this song before it is like that the one followed the other and that Mosesâ—egan â—egan and then the people repeated either the whole verse or the ground of the song only which was this Sing unto the Lord for he hath triumphed gloriously the horse and his Rider hath hee overthrowne in the sea which verse is after repeated by Miriam and her companie for so was it the use in solemne songs to have one verse repeated as Psalme 136. that clause For his mercie endureth for ever is often repeated Now in what order of consort and consent Miriam sang and answered the men is not agreed upon 1. Some think that Miriam with the women answered the men and sang the ground of the song by tuâ—nes Oleaster Iun. and Philo sometime is of the same opinion that there was a mixt harmonie of the great and base voyces of the men and of the sharpe tunes of the women 2. But I thinke rather that there were two companies of fingers of the men apart and of the women apart and that as Moses began and the people followed so did Miriam sing and the women answered her Sic Pellican Simler Calvin And this may seeme more probable 1. Because it was the use for the women only by themselves not mingled with men to celebrate such solemnities as appeareth Iud. 11. when Iepthahs daughter met him and 1. Sam. 18.5 when
writer setteth downe that before out of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the
of regality and principality 3. As for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in
and exhorteth them to feare and serve God Sic Burgens addit 1. ad cap. 20. Contra. 1. But this is cleane contrary for generall precepts are more easily conceived and condescended unto than particular Aske an Idolater if hee love God hee will not deny it The Romanists that worship Images would thinke great scorne to bee asked that question whether they love God So an adulterer an usurer an extortioner in generall will confesse that they love their neighbour yet doe erre in the particular 2. Neither did Moses deferre these generall precepts so long for in this chapter vers 20. he speaketh of the feare of God and chap. 23.25 of serving of God 3. Burgensis hath another answer that in the first Commandement which is indeed the second Non praetermisit facere mentionem de dilectione Dei Hee omitted not to make mention of the love of God as vers 6. Showing mercy unto thousands in them that love mee c. Contra. But this is no part of the precept it is a promise made affirmatively and positively to those that love God it is not set downe by way of bidding and commanding Thou shalt love God 4. Wherefore I preferre here the answer of Tostatus that these two generall precepts though they are not put in these very words among the precepts Thou shalt love God above all and thy neighbour as thy selfe yet they are reduced unto them Non ut conclusiones ad principia c. not as conclusions are reduced to their principles and premisses but as principles are referred to the conclusions for these two are as two knowne principles Ex quibus inferuntur particulatim omnia praeceptae decalogi out of the which are inferred in particular all the precepts of the Decalogue Tostat. quest 33. for a man can performe none of the foure first Commandements but he must needs love God he cannot take him to be the only God abhorre idolatry reverence his name keepe his Sabbathes if the love of God bee not in him Neither can one observe the precepts of the second Table as not to kill steale beare false witnesse unlesse he love his neighbour Therefore to these two as the heads and grounds of the rest doth our Saviour reduce all the Commandements Matth. 22.37 38. QUEST XII Of generall rules to be observed in expounding the Commandements NOw further there are certaine generall rules which must be observed in the exposition and interpretation of the law 1. The Decalogue must be understood according to the more ample and full declaration thereof set forth in the rest of the Scriptures in the writings of the Prophets and Apostles as who are understood by the name of parents in the fifth how many wayes one may be said to kill c. Vrsin Pelarg. 2. The Decalogue must be taken to comprehend as well internall as externall duties as our Saviour expoundeth Matth. 5. Vrsin 3. The end and scope of the precept must be considered if we will aright understand as wherefore graven Images are forbidden to be made not to the end to worship them and in the like 4. The precepts of the second Table must give place to the precepts of the first if the Commandements of the one and other be compared in the same degree as it were better not to honour our parents than to dishonour God But the great breaches of the second Table must not give way to the least in the first as we must not suffer our brother to perish rather than upon the Sabbath to breake the rest to fetch him out of some pit or present danger Vrsin 5. Every negative includeth an affirmative and on the contrary as thou shalt worship no other Gods therefore it followeth thou shalt worship the true God thou shalt not kill or take away thy brothers life therefore thou art commanded to preserve it So the affirmative is thou shalt honour thy parents the negative is included thou shalt not dishonour them Vrsin Simler 6. Where one kinde is forbidden by a Synecdoche the rest of that sort also are prohibited as in adultery is comprehended all unlawfull lust in murther all unjust vexations and wrongs So the generall includeth the particular one kinde draweth with it another in the effects we must understand the causes in the relative the correlative Vrsin Simler as Augustine saith in the 7. precept Thou shalt not steale A parte totum intelligi voluit He would have understood the whole by the part quaest 71. in Exod. 7. Augustine also hath another rule Vbi honoratio exprimitur veluti masculinus c. Where the more honourable party is expressed as the male let the women also understand that the precept concerneth her As in the eight Commandement the man is forbidden to play the adulterer for the Hebrew word is put in the Masculine but the woman also is included she must not be an adulteresse Augustine ibid. QUEST XIII Why the Commandements are propounded negatively MOst of the Commandements are propounded negatively for these reasons 1. Because negatives in forbidding evill to be done are more generall for it is never lawfull to doe evill but in doing of good time person and place must be considered 2. Because the first worke of true repentance in us is to depart from evill and therefore the Commandements are expressed with a negative that wee should first there begin Iun. in Analys 3. The law is thus commanded by way of prohibition specially to bridle and restraine the evill for the Apostle saith The law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 1.9 As first the husbandman will seek to pluck up the weeds in his garden before he will set good plants Rupert lib. 3. in Exod. cap. 31. 4. Praeceptum veniens invenit nos peccatores The Commandement comming found us sinners therefore the Lord in giving the law respected the present state of the people as he found them and frameth his law accordingly in forbidding of sinne Ferus 5. Because a negative is more vehement and urgeth more and leaveth no evasion as in the first Commandement Thou shalt have no other Gods If it had beene propounded affirmatively thou shalt worship one God the Samaritanes might have kept this precept and yet they worshipped other Gods beside Ferus QUEST XIV Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside HEre it shall not be amisse briefely to touch that singular observation of learned Iunius concerning the manner of writing accenting and pronouncing the Decalogue which is peculiar unto this Scripture more than to any other beside for whereas ordinarily every word hath but one accent in the originall Every word in the Decalogue and the preface thereunto from verse 2. to verse 18. the 7.12 and 17. verses only excepted have a double accent one serving for the accenting and prolation of the word the other shewing the conjunction and coherence of the matter As
then neither is it understood of brute beasts Quia nulla nobis rationâ— sociantur because they are not partakers of reason with us thus August lib. 1. de civitat Dei cap. 20. 2. Thomas useth this reason Non est peccatum uti illis quae sunt subdita hominis potestati c. It is no sinne to use those things which are subject to mans power and made for mans use for there is a certaine naturall order that plants are for the nourishment of beasts and beasts feed one upon another Omnia in nutrimentum hominum c. and all are appointed for the nourishment of man and the Lord hath given unto man this liberty As the greene herbe have I given you all things Gen. 9.3 The Apostle also sheweth the Lawfulnesse hereof Whatsoever is sold in the shambles eat yee and aske no question for conscience sake 1. Cor. 10.25 Thom. in opuscul 3. Cajetane addeth further that it is lawfull to kill beasts Vt vescamur eis vel ne molesta sint nobis To feed upon them or that they be not noisome unto us 4. And the word ratzach here used in the opinion of the Hebrewes signifieth properly to kill a man and therefore there need to be no doubt made of the lawfulnesse of killing other creatures for mans use Simler Cajetan QUEST III. Of the divers kindes of killing THou shalt not kill There are divers kindes of killing some doe kill the soule onely some the body only some both the body and soule 1. They kill the soule which seduce and pervert it as therefore the Devill is said to be a murderer from the beginning Ioh. 8. In quantum traxit ad peccatum because hee drâ—w our first parents into sinne 2. The body and soule is killed two wayes occidendo pragnantes in killing of women with childe for so the infant conceived is deprived both of body and soule Secundo interficiendo seipsum secondly when one killeth himselfe for beside the death of the body they bring their soule into danger Thom. in opuscul 3. The body is killed also divers wayes for Homicidium est internum externum murder is either inward or outward the inward is of two sorts either conceptum conceived as in anger hatred desire of revenge which our Saviour forbiddeth Matth. 5.22 or permissum when it is permitted or suffred when one consenteth unto another mans death Rom. 1.31 They doe not only the same things but favour them that doe them Pelarg. Thom. The externall is committed three wayes manu by the hand as in beating wounding and lastly killing or ore with the mouth in railing reviling giving evill counsell and adjutorio by ministring helpe and so being accessary in killing Thom. This externall murder is either Verbis exâ—ptatum gestu attentatum opere designatum wished in word attempted in gesture or designed in deed Pelarg. QUEST IV. How the soule is killed by evill perswasion FIrst then the seducing and perverting of the soule is a principall breach of this Commandement as Piscator well observeth that seductio animae the seducing of the soule is one of the transgressions of this precept 1. Augustines reason is taken from the practice of the Devill Homicida Diabolus non gladio armatus c. verbum malum seminavit occidit The Devill is a murderer he came not unto man with armour or weapons he sowed evill seed by tempting them and so slew them In Ioan. tract 42. 2. Thomas useth this reason Occidunt animam auferendo vitam gratiae They slay the soule by taking away the life of grace So Augustine concludeth Si fratri tuo mala persuades occidis If thou perswade evill unto thy brother thou killest him ibid. QUEST V. That it is not lawfull for a man to kill himselfe SOme thinke that by this precept man is forbidden to kill another but not himselfe But that it is a speciall offence against this law for any man to lay violent hands upon himselfe it may be thus shewed 1. Augustines reason is Neque enim qui se occidit aliud quà m hominem occidit Neither hee which killeth himselfe doth any other than kill a man 2. Pelargus useth this reason Praeceptum eum ipsum comprehendâ— cui praecipitur A precept being simply propounded without any other addition comprehendeth him also to whom the precept is given in that it is said therefore Thou shalt not kill it is insinuated that thou shalt not kill thy selfe 3. Because our life is the gift of God it cannot be taken away from whomsoever without great impiety and Facit injuriam humano generi he that killeth himselfe doth wrong unto humane society in depriving the Commonwealth of a member thereof Basting 4. The same reasons why a man should not kill his neighbour because he is the image of God hee is our flesh and one of Christs members for whom he died are strong to perswade one not to kill himselfe for no man ever hated his owne flesh Vrsinus 5. Whereas it is objected that Sampson killed himselfe the answer is he did it Instinctu Spiritus Dei By the instinct of Gods Spirit so that hee did it Authoritate Dei By Gods authority Thomas QUEST VI. The inward murder of the heart forbidden NOt only the externall act of murther is here forbidden but the internall also by hasty rage malice hatred envy and such like 1. Lex Dei spiritualis est The law of God is spirituall and therefore iâ— bindeth not only the hands and tongue but the heart also and affections as our blessed Saviour the best interpreter of the law teacheth If one be angry with his brother unadvisedly he shall be culpable of judgement Matth. 5.22 Gallas 2. Another reason is because he qui irascitur sine causa quamum ad voluâ—â—â—tem homicidium fecit which is angry without a cause in respect of his owne will and purpose hath committed manslaughter Chrysost. hom 11. in Matth. Therefore the Apostle saith He that hateth his brother is a manslayer 1. Ioh. 3.15 3. Bonus medicus non solum tolliâ— malum quod apparet sed etiam radicem removet infirmitatis A good Physitian doth not only take away the evill that is apparent but also removeth the very root of the disease Thomas Therefore our Saviour biddeth not only to take heed of murther but of anger also ex ira enim homicidium generatur for homicide or murther is ingendred by anger and rage Chrysostome 4. And where the effect is forbidden there also the cause and occasion thereof is restrained as God would not have us to hurt our brother so he would have all occasions thereof to bee cut off Vrsinus QUEST VII What things are to be taken heed of in anger COncerning anger and rage which is the inward killing five things are here to be taken heed of 1. Ne citò provocatur that it be not soone provoked as S. Iames saith Loe every man be swift to heare slow to speake and slow to wrath chap.
Wise-man saith Say not thou I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.12 3. Observ. Surfetting by eâ—cesse forbidden FUrther by this precept they are condemned qui luxu se occidunt c. which kill themselves with surfetting and drunkennesse riot and excesse Basting whereupon often ensueth also quarrelling and wounds as the Wise-man sheweth To whom is woe to whom is strife c. to whom are wounds without cause to whom is rednesse of the eyes to them that tarrie long at wine Prov. 23.29 30. The seventh Commandement 1. Questions discussed QUEST I. Of the order and negative propounding of this Commandement THou shalt not commit adulterie 1. This Commandement very fitly followeth after the other Thou shalt not kill Quia post injuriam quae infertur personae nulla est major quà m illa quae infertur conjunctae Because next after the injurie done to the person there is none greater than that which is offred unto the joynt person for they two shall be one flesh Thom. in opuscul So also Lyranus 2. This Commandement is propounded negatively rather than affirmatively because the negative is more generall than the affirmative Tum quoad tempâ—ra quà m personas both in respect of the time and persons for at all times and in all places it is unlawfull to kill to commit adulterie c. but at all times and in all places wee must not honour our parents and for the persons wee must not offer violence or wrong unto any but for the affirmative it is impossible to doe good to all Thom. in Epist. ad Roman cap. 13. See before quest 1. upon the sixth Commandement QUEST II. Whether the uncleane desire of the heart be forbidden in this precept IN this Commandement not onely the impuritie of the bodie but of the soule also is forbidden and chastitie commanded in both Gregories opinion is that God Per hoc praeceptum non peccata cogitationis sed operis resecuit c. Doth not by this precept cut off the sinfull thoughts but the sinfull act and that Christ afterward in the law Cogitationes hominum religavit Did bind also the thoughts of men In Ezech. homil 13. Augustine also is of opinion that in this precept Ipsum opus notatum est The worke of uncleannesse it selfe is noted but in the other Thou shalt not covet Ipsa concupiscentia the very concupiscence because saith he sometimes it may fall out that a man may commit adulterie cùm non concupiscat illam when he doth not covet her but upon some other cause doth companie with her Aliquando eam concupiscat nec ei misceatur poenam timens Sometime he may covet her and not company with her fearing the punishment in quaest 71. in Exod. Contra. 1. Our Saviour Christ doth not adde any thing to the law of Moses or bringeth in any new interpretation but doth free and cleare the law from the grosse and corrupt gloses of the Scribes and Pharisies delivering the true sense and meaning thereof as it was first given unto the people And therefore Chrysostome well saith Vt per concordiam mandatorum ipse inveniatúr author legis fuisse gratia That by the agreement of the Commandements in the old and new Testament the same may be found to bee the author of the law and of grace in Matth. hom 11. And that even the inward concupiscence and desire was forbidden in the old Testament it is evident by Iobs practice in whose heart the morall law was written I have made a covenant with mine eyes why then should I thinke on a maid chap. 31.1 2. Concerning Augustines opinion the concupiscence which is joyned with a full purpose onely wanting opportunitie and being restrained by feare from the externall act is a breach of this Commandement and not of the last as our blessed Saviour expoundeth Matth. 5.28 What kinde of concupiscence is prohibited in the last precept and how it differeth herein ftom this shall bee shewed afterward when wee come to that place 2. And that commixtion which hath no concupiscence nor consent of will being violent and forced as in them which are ravished it is no adulterie at all which alwayes proceedeth out of the heart 3. But that the inward sanctimonie and puritie of the minde is here commanded and the contrarie forbidden it is thus proved 1. By the definition of puritie and chastitie which is to be holy both in bodie and spirit as S. Paul describeth a true Virgin 1 Cor. 7.34 So the same Apostle 1 Thess. 5.23 That your whole spirit soule and bodie may be kept blamelesse unto the comming of our Lord Iesus Christ. 2. Both the soules and bodies of the faithfull are the Temples of the Spirit and therefore ought to be kept holy 1 Cor. 3.16 Know yee not that yee are the Temple of God and that the Spirit of God dwelleth in you if any destroy the Temple of God him shall God destroy Basting 3. Chrysostome urgeth these foure reasons first from the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence Matth. 5.28 4. Secondly from the analogie and correspondencie which it hath with other Commandements that Irasci proximis sine causa to be angrie with our neighbours without cause is a breach of the precedent Commandement Thou shalt not kill So Concupiscere mulierem alienam c. to desire a strange woman though the act of concupiscence follow not is against this precept 5. Thirdly in respect of God Qui non tantum opus hominis aspicit quantum cor Who doth not so much looke unto the worke of man as to his heart 6. Fourthly because concupiscence is the cause of adulterie Omne adulterium ex concupiscentia All adulterie proceedeth from concupiscence as our blessed Saviour sheweth Mark 7.21 Even from the heart of man proceed evill thoughts adulteries fornications c. Quomodo ergo tolletur adulterium nisi pracisa fuerit concupiscentia c. How then shall adulterie be taken away unlesse concupiscence be first cut off Homil. 12. in Matth. Seeing then that the effect that is adultery and outward uncleannesse is forbidden in this precept it followeth also that the very cause thereof which is concupiscence should be restrained QUEST III. Other acts of uncleannesse beside adulterie here forbidden COncerning the externall act of uncleannesse which is in the very letter of this precept prohibited the Hebrewes are of opinion that onely concubitus adulterinus the adulterous act is here forbidden But this opinion is easily convinced 1. Tostatus urgeth this reason Qui prohibet minus malum à fortiori prohibet majus c. He that forbiddeth the lesse evill doth much more prohibit the greater evill for there are more unlawfull acts of uncleannesse than adulterie as those unnaturall sinnes committed either with another kinde as with brute beasts which is monstrous or with the same kinde and with the same sex as
their discretion are to moderate it Gallas 3. Tostatus thinketh that these were not the ordinarie Judges of the Hebrewes sed arbitri constituti ex voluntate partis utriusque but arbitrators chosen by the will and consent of both parties quest 24. But that part of the law which followeth Thou shalt render life for life which is spoken to the Judge to whom the sword was committed sheweth that this authoritie also of setting the pecuniarie punishment is referred to the civill Magistrate QUEST LIX Whether the law of retalion be literally to be understood Vers. 24. EYe for eye tooth for tooth c. 1. Some doe thinke that this law of retalion is not to be understood according to the letter but an estimation was to be made by money so R. Salomon to whom consenteth Tostatus upon these reasons 1. Because in some of these kinds as if a foot should bee taken from him that perished his neighbours foot it might so fall out that together with the foot hee should lose his life and so there should be more than a retalion 2. And againe in the former law vers 18. where one upon anothers smiting lieth downe on his bed but riseth againe the other was onely to beare his charges there the law of repercussion and retalion tooke no place and so is it to be understood here 3. Favorinuâ— thus reasoned against this law of retalion as Aulus Gellius bringeth him in lib. 20. cap. 1. that it was impossible to be kept for if the like should be inflicted for the like as one wound for another they must take heed that the like wound in every respect should be made neither longer nor deeper if it were then a new retalion should bee offered unto the other that prosecuted the action and so there should be no end Contra. 1. The like may bee objected concerning the cutting off of other members as of the eares and hands which are inflicted by the lawes of divers countries for divers times death followeth in the amputation of such parts and yet the law intendeth not death He then may thanke himselfe that deserved such mangling of his members neither is the severitie of the law to give way because of some inconvenience which is feared And yet further thus much may bee added that where in such tetalion death was like to follow where death was not intended that in this case much was left to the discretion of the Judge that compensation might bee made in another kinde as by pecuniarie satisfaction 2. The other instance is not to the purpose for the law speaketh of such hurting when as there is no losse of any member for in that case they are referred to this law but when the body was otherwise hurt and bruised without any corruption of the parts and members then the smiter in that case was to beare his charges that rested and lay upon his bed by his meanes 3. The other objection is frivolous for it was not in the private mans hand that was wounded to make what wound he thought good againe but it was in the Judges power to order it 2. Therefore the more probable opinion is that this law is literally to be understood that he which had spoiled his neighbours eye hand foot should suffer the like himselfe as may appeare by these reasons 1. Because the first clause here set downe vers 23. Thou shalt pay life for life is literally intended not that he should pay mony for his life but he should lose his life indeed 2. Our blessed Saviour so expoundeth this law Matth. 5.38 Yee have heard it hath beene said an eye for an eye c. which libertie being given unto the Magistrate onely every private man did arrogate to himselfe to seeke revenge as he thought good and therefore our blessed Saviour correcteth that error But I say unto you resist not evill c. Now if this retalion and recompence had beene made in money and not in inflicting the like hurt they had not resisted evill or sought revenge 3. Other forren lawes also borrowed this law of retalion from Moses as among the Romanes in their twelve tables this law is extant Si membrum ruperit nisi cum eo pacit talio esto c. If he have broken a member unlesse he agree with him let there be a retalion 3. Yet this law is so literally to be understood as that it was lawfull notwithstanding to turne the like punishment into a pecuniarie mulct Iosephus thinketh it was in his choice that was hurt whether hee would be satisfied in money or have the like punishment inflicted So also Bâ—rrhaius But it is not like that it was left wholly to his choice but that it rested in the Judges discretion as before in another case the womans husband was to set the summe but the Judges were to moderate it vers 22. 4. Therefore it is like that it was in the Judges power to award either the like penaltie or a compensation in money as afterward vers 29.30 If a mans oxe used to gore chanced to kill any the owner was to die or pay a ransome of money And the reasons of this commutation are these The difficultie in the strict law of retalion that it could hardly alwayes be observed according to the letter as if hee were weake and sickly that was to lose a member he was like to lose his life also with it and if a poore man had lost an arme it was more profitable for him to have amends made him in money than to have anothers hand cut off and if the Judge should upon every ones humorous desire have taken away from one an arme or a legge this would have nourished revenge It is like then upon these reasons that the Judges as they saw cause did make a change and commutation of this penaltie with money as the Pretors did among the Romanes 5. Yet although it were in the Judges power to make a commutation of the like punishment with a pecuniarie mulct the law of retalion notwithstanding is set downe 1. Both for more certaintie because one rule could not serve for all pecuniarie taxations which might be aggravated or diminished in the discretion of the Judge according to the divers circumstances 2. As also if a mulct of money had beene set then the mutilation of the members being not warranted by the letter of the law could not have beene inflicted 3. As also this severitie in the amputation or cutting off the like part doth imprint a greater terror than if any summe of money though never so great had beene imposed Simler QUEST LX. Whether the law of retalion were just and equall BUt against the law of retalion it will be thus objected 1. That sometime there may be great inequalitie in the persons and then such equall and like requitall is not just as if a subject should smite a Magistrate and wound him it is not sufficient for the other to be wounded againe And in
penaltie than the servant because he was the cause but if he were a mercenarie man or an hireling then he together with the master that set him aworke are joyntly to beare the losse because it was in his power to have refused Tostat. So then not onely he that maketh such a pit and leaveth it uncovered but he that also caused it are punishable by this law Iun. 3. But in this other point R. Salomon his opinion is very probable that this law must be understood of such pits as were made in such common and usuall places where cattell used to goe not of such as were digged in solitarie and unfrequented places as in the mountaines for then it was a meere chance if any such casualtie happened Tostat. Lyran. Neither can this law take place now when men have their severall and divided grounds wherein they make their pits and wels which divisions were not so usuall among the Israelites then Gallas 4. Though mention be made onely of the oxe and asse that shall fall into the pit yet there is the same reason of other cattell as of sheepe and goats Lyran. But there is a greater doubt what should bee done if a man and woman should perish by such meanes Simlerus seemeth to be of opinion that the owner or maker of the pit should be punished in this case as if hee had not kept his oxe that used to goare But the life of man is of greater value than to be taken away where there is no direct law but by a kinde of consequent If indeed any man should of purpose leave open a well to intrap his brother here he is guiltie of wilfull murther because he lay in wait for his brother and therefore was to die for it according to the law vers 14. But if the pit bee left open of negligence in this case the digger of the pit shall not make satisfaction for the life of a man as for a beast there decaying because a man in his reason and discretion could better prevent the danger of falling into the pit than a bruit beast 5. Gregorie doth thus mystically applie this law Quid est aperire cisternam nisi sacra scriptura arcaâ— penetrare c. What is it to open a well but to search into the Arke of the sacred Scripture Subliâ—â—s sensus coram non capientibus silentiâ— contegat Let him cover with silence the high and secret sense before those which cannot conceive them otherwise he shall be guiltie si per verba ejus mens in scandalum c. if by his words the simple minde of the hearer shall be scandalized Gregor 17. moral cap. 13. 6. Thomas doth thus moralize Then one giveth occasion of falling to another which is to fall into the pit quando facit aliquid vel dicit minùs ratum when hee doth or saith any thing which is not right whereby occasion is ministred to another of falling Thom. quodlibet 4. art 23. ad 3. QUEST LXX How the live and dead oxe are to be divided where they were not of equall value Vers. 35. IF a mans oxe hurt his neighbours oxe c. they shall divide c. 1. This is not meant of the oxe onely but of other cattell also as if one mans ramme kill another à parte totum intelligendum est by one part the whole is to be understood August quaest 82. in Exod. 2. And this law is most equall because it cannot be knowne which of them first assaulted the other the one being not knowne to push more than the other that both the live dead should be equally divided Simler The like law the Romans had in the 12. tables that if ones beast hurt another the owner should make it good or deliver the beast Gallas 3. But this division must bee understood where the beasts are of equall value otherwise there should be wrong done to one of them As if the dead oxe were worth six pound and the live oxe but two pound if both should be divided then he that was owner of the live oxe should receive foure pound twice so much as his oxe were worth and the other should lose two pound in the price of his beast the meaning then is that an equall division should be made where the oxen are equall in value and the losse in the dead oxe to bee equally borne by them both as if the live oxe bee worth six pound and the dead oxe was worth as much being alive but now is valued at foure pound then either of them both the oxen being sold should have five pound a peece and so each of them should beare 20.s. losse Lyran. But where the value was unequall first the price must bee made up in money where the oddes was and then the rest divided as if the live oxe were worth 12. sicles and the dead oxe worth but six alive and foure now he is dead these being now both sold make 16. sicles in all of this summe first six sicles must be given unto the owner of the live oxe to make up the equall value of the dead oxe which was worth but six then the residue being ten sicles should bee divided to each of them five sicles and so the losse should bee indifferently borne betweene them Tostat. quaest 32. 4. To know then how an equall division may bee made when the beasts are of unequall value these rules must be observed 1. Si non perdit uterque aequaliter â—f both doe not lose alike the owner of the live beast and the owner of the dead the division is not equall Tostat. quaest 33. Medietas damni debet poni super unum c. The halfe of the losse must bee laid upon one and the other halfe upon the other Lyran. As if the live oxe be worth 12. sicles and the dead oxe was worth but six being alive and now is sold for foure here are two sicles lost which must bee equally borne betweene them so that the owner must have five sicles and so he loseth but one 2. Another rule is that if either of the owners receive more for the live or dead oxe than it was worth being alive the division is not good as in the former example if the owner of the live oxe should have above 12. sicles or the owner of the dead above six 3. If the owner of the dead oxe have lesse allowed him than his dead oxe is worth as if hee should receive but three sicles when the dead carcase is sold for foure 4. If the owner of the dead oxe receive as much for the dead as he was worth alive as namely six sicles whereas he is worth but foure the division is unjust for now the whole losse of two sicles should lie altogether upon the owner of the live oxe Tostat. quaest 33. 4. Places of Doctrine 1. Doct. Of keeping the seventh day of rest holy unto God Vers. 2 IN the seventh yeare he shall goe out free Consider here
For this cause many are weake and sick among you and many sleepâ— and that these corrections proceed of love he presently after sheweth But when wee are judged wee are chastened of the Lord because we should not be condemned with the world 4. Nec hoc fecerunt justi homines sine authoritate divina c. Neither did those just men doe this without the divine authoritie which sometime is manifested in Scripture sometime hid lest any should thinke it was permitted unto him to kill whom he would at his pleasure 5. De inimici dilectione c. in veteribus libris legitur c. And yet we reade in the old Testament of the loving of our enemy whereof David is an example who when Saul was offered unto his hand elegit parcere potius quà m occidere chose rather to spare him than kill him ubi ergo nec difficultas fuit occidendi nee timor dilectio profecit inimico c. where then there was neither difficulty nor feare to kill the enemy it was love that helped him c. Thus Augustine learnedly sheweth the old Testament not to be contrary to the new 4. Controv. That every mans terme of life is certaine with God Vers. 26. THe number of thy dayes will I fulfill c. Here are two errors to be taken heed of which through the mistaking of this text have deceived some The one was of Diodorus Tarseus whose opinion was that because the dayes of the wicked are often time shortned thought that the terme of every mans life is not prefixed and set downe certaine with God Ex Simlero So also Procopius Non ostendit singulis praefixum esse certum vita finem He sheweth not here that to every man is set a certaine end of his life seeing God according to his pleasure doth sometime shorten and sometime prolong it c. But this opinion seemeth evidently to contradict the Scripture which thus evidently testifieth Are not his dayes determined the number of his moneths are with thâ—â— thou hast appointed his bounds which he cannot passe As God then hath set downe with himselfe the certaine time of every ones comming into the world so also he hath appointed their time of departure and going out of the world which time in respect of Gods prescience is neither prevented nor deferred But to us it seemeth so to be when the naturall period of any mans life by some violent and accidentall meanes seemeth to be cut off Theodorus therefore here resolveth well Vnusquisquo nostrâm 〈◊〉 dios vivâ—â— quos Deus pranoscit c. Every one of us shall live out those dayes which the Lord hath foreseene and foreknowne The other error is of those which thinke Câ—rtum â—undem 〈…〉 That the same certaine terme of life is appointed to all whâ—â— Theodorâ—â— in the same place confuteth for if it were so â—â—que jâ—stus 〈…〉 neither the righteous should enjoy a longer nor the unrighteous a shorter life The 〈◊〉 whereof is also seâ—â—e by daily experience for wee see some infants to dye before they are a moneth old and some men to live above an hundred yeere 6. Morall observations 1. Observ. The vertues of an upright Iudge Vers. 1. THou shalt not receive a false tale c. In these three first verses are set forth three excellent vertues that ought to be in every Judge The first is truth which ought alwayes to be followed in judgement contrary whereunto are false reports and tales which a Judge is not to give â—are unto So the Wise-man saith He that heareth speaketh continually he that by patient hearing and wise examining fifteth a cause may speake without controlement The second vertue is constancie not to be swayed by the judgement of the multitude or by the power of the mighty to swarve from justice The third vertue is equality touched here in the third verse neither to esteeme the person of the rich or poore in judgement B. Babington 2. Observ. Not to use the names of the Gentile gods in poems and verses Vers. 13. YE shall make no mention of the name of other gods By this we may gather hand piè Christianè fieri ab â—is c. that it is no Christian or godly use in them which in their verses and poems do invocate the gods of the Gentiles as Apollo Iupiter Minerva Marbach But the Apostle saith If any man speake let him talke as the words of God 1 Pet. 4. vers 11. 3. Observ. God is to be praised both in the beginning and in the end Vers. 16. THe harvest of first fruits c. the feast of gathering fruits God would have them both first and last to acknowledge a benefit they must offer the first fruits as a signe of their thankfulnesse when their corne began to be ripe and keepe a feast also when they had gathered in all their fruits Men now adayes thinke it enough to make a shew of thansgiving when they begin to taste of a benefit and forget it afterward But we must in the beginning and in the end celebrate the praise of God Oleaâ—â— as the Apostle saith In all things give thankes 1 Thess. 5.18 CHAP. XXIV 1. The Method and Argument IN this Chapter there are two severall commandements given expresly by the Lord unto Moses with their severall executions the first to vers 12. the second thence to the end of the Chapter The first commandement 1. Is given vers 1 2. both who shall come up unto God vers 1. and in what order vers 2. Moses should come neere unto the Lord the rest should stand further off 2. In the execution first it is set downe how Moses delivered the Lawes which he had before received which are rehearsed in the former Chapters which he first delivered by word of mouth and the people obediently received them vers 3. then in fact where foure things are delivered which Moses did 1. He wrote the Law vers 4. 2. Set up an Altar 3. Sent young men to sacrifice 4. Sprinkled of the bloud part on the Altar part on the people so establishing and confirming the covenant vers 6 7 8. Secondly the execution of the commandement given vers 1 2. followeth in these three things 1. Their obedience in going up vers 9. 2. The effect that followed they saw God vers 10. 3. The event they did well after and no evill thing happened unto them The second commandement is propounded vers 12. with the end thereof wherefore Moses is bid to come up namely to receive the Tables of stone containing the Commandements then the execution is shewed in generall vers 13. how Moses and Ioshua went up and what charge Moses gave to the Elders before he went vers 14. Then in particular the manner of his going up into the mountaine is described where foure things are declared 1. How the mount was covered with a cloud vers 15. 2. When the Lord called to Moses on the seventh day 3.
sint lapides vel capienda sit quaedam duorum nominum quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed
go before them in the cloudie and fierie pillar and dwel among them in his Tabernacle as he had promised Iunius who here translateth Thou hast not shewed quae missurus what things thou wilt send but this translation seemeth not to be so fit sending in this sense is properly of persons not of things yet the sense that Iunius giveth is consonant unto the text So also Lyranus Non sufficiebat Mosi nisi ei assisteret modo praedicto It contented not Moses unlesse the Lord would assist them as he had done before Mosis petebat sibi assignari praecessorem qui miracula operaretur Moses desired heere one to be given to go before them which should worke miracles such as had been done before Tostat. qu. 13. QUEST XXIV Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh NOw commeth Burgensis opinion before rehearsed further to be discussed and examined His assertion is this that Moses heere is desirous to know whereas God had promised to send an Angell whether praecursorem praeceptorem a forerunner to drive out the nations before them and an instructer also whom they should obey as before was prescribed chap. 23.21 are now but onely as a guide and forerunner no longer as a teacher and instructer and so Moses doth secretly insinuate that the sole gevernment of the people should be committed unto him wherein he saith the Lord condescended to Moses request for this his opinion further he alleageth these reasons 1. The great merit and worthinesse of Moses is to bee considered who now after his fortie daies fasting had profited and increased both in contemplation having had conference with God and in active vertues both in shewing his zeale toward God in putting the idolaters to the sword and his great charitie in preferring their safetie before his owne salvation And therefore the Lord held him meet and worthie to whom the sole government of his people should be committed 2. It is said also Deut. 32.12 The Lord alone led them and there was no other God with him God alone without the leading of any Angell guided and protected them 3. Michael the Arch-angell appearing unto Ioshua said As a captaine of the Lords host am I now come Iosh. 5.14 as if he should have said Ego impeditus fui tempore Mosis magistri tui sed nunc venio I was hindred in the time of thy master Moses but I now come whereupon Burgensis inferreth that subjectio populi Israelitici ad Angelum incepit à Ioshua c. the subjection of the people to the Angell began from Ioshua not from Moses Contra. Mathias Thoring in his replies confuteth this phantasie of Burgensis as hee calleth it and thus answereth his reasons 1. Though Moses were an excellent man and in high favour with God yet was he not to be compared with Christ Qui usus est ministeriâ— Angelorum in multis Who in many things used the ministerie of Angels and of whom specially the Psalme speaketh He shall give his Angels charge over thee c. Psalm 91. not that Christ needed their ministerie but propter Hierarchicam institutionem because of the order of the celestiall Hierarchie God hath appointed the Angels and blessed Spirits as the Ministers of his will 2. And in that place in Deuteronomie only strange gods are excluded not the ministerie of Angels which are subordinate unto God for by the same reason the ministerie of Moses should be excluded also 3. Neither can it be affirmed that the administration of the Angels was suspended untill Ioshuahs time for seeing the law was given by the administration of Angels as the Apostle sheweth Galath 3. much more motiâ— columnae the moving of the cloudie and fierie pillar was by their ministerie Deo tamen immutabiliter praesentâ— prasidente God yet himselfe being unchangeably present and president To this effect Thoring who here with great reason opposeth himselfe to Burgensis QUEST XXV When and where God thus said to Moses Vers. 12. THou hast said moreover I know theâ— by 〈◊〉 1. Burgensis thinketh that although it be not found in these verie words where the Lord so said to Moses yet equivalenter dicta fuisse c. words equivalent and of like force were uttered when the Lord said Let me alone c. For thereby Moses might perceive that hee was well knowne unto God seeing by his prayers hee was able to turne aside Gods judgements But by the rehearsall of these words in the same phrase afterward vers 17. I know thee by name it is evident that God had so said to Moses before 2. Augustine therefore resolveth Non omnia scâ—ipta esse quâ— Deus cum illo locutus est That all things are not written which God spake unto Moses 3. Oleaster further giveth this conjecture that it is like Deum hac in mâ—ntis colâ—oquio dixisse that God spake these things unto him in the mount for that was the most familiar conference which God had with Moses QUEST XXVI How the Lord is said to know Moses by name I Know thee by name 1. This is spoken humanitus according to the custome of men who know many by their face whom they know not by name but Princes and great men doe know by name and specially marke and regard those which doe attend upon them and so the Lord saith thus much in effect Novi te tanquâ—m Ministrum c. I know thee as my Minister and servant whom I often use Oleaster So the Lord also is said to know Moses by name because he was in great reputation and favour with him Tostatus And that hee had chosen him out of many for his service Calvin And God is said to know them that please him and not to know those which offend him Non quia ignorat sed quia non approbat Not because he knoweth them not but doth not approve them Augustine 2. God therefore herein sheweth what singular regard he had of Moses in respect of his knowledge God knoweth all men yea all things by their names as the Prophet saith Esay 40.26 Who hath created these things and calleth them by their names Non prâ—dissent ad esse nisi ea Deus vocasset ad esse For nothing could have a being unlesse God had called it to have a being Tostat. qu. 13. But God in respect of his grace and favour tooke speciall notice of Moses whom he vouchsafed to speake with face to face 3. God hath then a common knowledge of all his creatures but a peculiar of his elect Concerning his common knowledge Some have thought that God hath not particularium cognitionem the knowledge of particular things but as he knoweth his owne essence Some as Avicenna that God knoweth singularia universaliter particular things universally in respect of their generall causes not of the particular effects As if a man were skilfull in the celestiall globe he might foresee the
particular eclipses in their causes though he see them not in particular But we are not so to thinke of God for nothing is hid from his knowledge be it never so particular as our Saviour sheweth in the Gospell that the sparrow cannot light upon the earth without our heavenly Father Thomas But beside this common and generall knowledge of the creatures God taketh speciall notice of men and among them of the elect He is the Saviour of all men but especially of those that beleeve The Lord knoweth the wicked but as a Judge to condemne them suas novit ut pater ut servet hee knoweth his owne as a father to save them Borrh. 4. Yea and among all the Lords people Moses was of speciall grace with God that whereas the people of Israel were not knowne in their owne name but in the names of Abraham Isaak and Iacob Moses was knowne of God in his owne name etiamsi non esset filius although hee had not beene the son of Abraham c. Cajetan And as the proper name sheweth some speciall propertie so God had given him specialem gratiam prae caeteris speciall grace beyond others Pelarg. 5. Procopius addeth further that God hath a double knowledge one whereby hee knoweth everie thing and this knowledge neque recipit magis nec minus is neither more nor lesse hee knoweth all things alike there is another knowledge whereby the Lord only knoweth them that know him as the Apostle saith The Lord knoweth who are his And of this reciprocall knowledge the Apostle speaketh in another place Seeing yee know God or rather are knowne of God Galat. 4.9 And this knowledge is divers varie cognoscit Deus God in divers degrees knoweth those which know him as hee is diversly knowne of them 6. Rupertus further here hath this note it was no great a matter for Moses to be knowne of God and called by his name Moses for the Lord also called Pharaoh by his name Et nunquid in regno ejus hujusmodi vocabulis indigebemus And shall we need any such names in his kingdome Therefore in that he saith I know thee by name it must be understood in nomine Dei in the name of God which is called upon over thee for by this name is everie one knowne that is written in the booke of life as it is said Apocal. 3.12 I will write upon â—im the name of my God c. QUEST XXVII What Moses meaneth saying Shew me thy way Vers. 13. SHew me now thy way 1. The Latine text for thy way readeth thy â—hee whereupon many of the ancient writers have taken occasion of long discourses concerning the vision of God Super quae saith Lippoman tot clarissima virorum ingenia multa scitu dignâ— c. Upon the which word such excellent wits have set forth many worthy things c. But the foundation being not found that which they build hereupon is impertinent concerning the vision of God occasion shall bee offered to treat afterward 2. Tostatus by way understandeth cognitionem creaturarum the knowledge of the creatures which is the way to know God by but Moses speaketh of such a familiar knowledge whereby hee may finde grace in Gods sight as it followeth in the next words which the generall knowledge of the creatures cannot doe 3. Ferus herein noteth Moses curiositie that he was not content an Angell should goe before them but vult scire modum he would also know the manner and therefore the Lord reproveth his curiositie in the words following My presence shall goe before thee as if the Lord should say Let this suffice thee why desirest thou more But it is evident vers 17. that the Lord granted Moses request here therefore the Lord reproved him not but approved it 4. Burgensis giveth this sense as Moses had insinuated in his prayer that the sole regiment might bee committed unto him so now hee prayeth that the Lord would shew him his wayes that is his manner of government Vt possim te imitari in hujusmodi regimine That I may imitate thee in this government But it is shewed before that Moses had no such intendment to desire the sole regiment quest 23 24. 5. Borrhaius referreth it to the knowledge of the Messiah who is the way the life the truth but it is evident vers 15. that Moses specially meaneth the way which they should goe and how they should be directed unto Canaan 6. Oleaster by the way understandeth the will of God that Moses might understand which way to please him for he that is acquainted with ones manners best knoweth how to satisfie and content him in which sense David saith Shew me thy wayes and teach me thy paths So also the Chalde viam bonitatis tuae shew mee the way of thy goodnesse But these wayes the Lord had shewed unto Moses in the mount how he would be served 7. Some doe thus expound Shew me thy wayes per quam scilicet ducam populum tuam by the which I should lead thy people Vatab. Ne in aliquem miserabilem errorem inciderent Lest they might erre in the wildernesse Lippom. So also Osiander But that which Moses requested here the Lord granted yet the way in the wildernesse hee shewed him not otherwise than going before them in the cloud as hee had done before for thereto afterward he desired the company of Hobab to shew them their way and the best camping places Numb 10.31 8. Gallasius applieth it to the government Teach me thy way that is rationem quam in hoc tam difficili negotio sequi debeam the manner which I shall follow in this difficult businesse But Moses expoundeth it of Gods going with them vers 16. as he had done formerly 9. The Hebrewes have here a fabulous narration how Moses made this request beside his first intendment which was onely to desire a guide to be given them upon this occasion There came a traveller and sate downe by a well and going away left a bag of money behinde him there followed another and carried it away likewise came the third whom the first returning for his money finding there demanded his bag of him who denied it and thereupon being provoked still by the other he killed him Moses seeing what had happened desired of God the way how to finde out the truth and to give right judgement and then the Lord answered him that there was no wrong done for the first passenger stole the money from the seconds father and the third had slaine before the first passengers father and therefore was justly killed by him But all this is a verie unlikely tale 1. For Moses being in the mount neither could see what was done below for then he might have seene the golden Calfe before he came at the camp as well as have heard the noise 2. And Moses still waiting upon the Lord though he had seene could not have attended any other thing 3. Neither was it likely that