Pererius allegeth that place Psal. 16.10 Thou wilt not leave my soule in hell to shew that sheol is taken for hell it shall not be amisse by the way to examine the sense of this place whereof there are three expositions First some by soule nephesh understand the dead body as it is taken Levit. 21.1 Let none be defiled among the dead the word is nephesh soule Genebrard a popish writer thus confuteth this opinion denying that nephesh is in this place taken for the body but by a metonymie it signifieth the exequies and funerall duties performed to the soule of the dead Contra. Though we also approve not the former exposition of nephesh in this place and that reverend man that so translated Act. 2. hath himselfe in that point altered his translation in his last edition of his annotations upon the new testament yet Genebrard had no reason to deny the word to bee so taken Levit. 21.1 for 1. beside that the Israelites had no such custome to use any suffrages or exequies for the soules of the dead and therefore nephesh can signifie no such thing 2. The defiling was by touching the dead Levit. 22.4 or by going to the dead Levit. 21.11 but the soules of the dead cannot be touched neither could the suffrages for the soules but the presence of the bodies pollute them 3. The Levites are forbidden to defile themselves with the dead saving their fathers and mothers and other of their neare kindred Levit. 22.2 But it is not like that they should have beene forbidden to pray or offer suffrages for any but their owne kindred yea the high Priest is forbidden to defile himselfe for his father and mother vers 10. Let them say also that he was forbidden to pray for the soule of his father and mother if any such thing had beene in use then therefore Genebrards exposition is vaine and without any good ground Secondly Pererius and other of that sort doe take hell here for that locall place and region of soules where they imagine the fathers to have remained before the comming of Christ and Pererius best reason is because the Prophet maketh a manifest distinction betweene the soule and body of Christ and hell and the grave saying Thou shalt not leave my soule in hell nor suffer thy holy one to see corruption Perer. in cap. 13. numer 100. Contra. 1. Here is no distinction of divers parts but an explanation of the same thing in divers words according to the use of Scripture so that what is first said somewhat darkly Thou wilt not leave my soule in grave is afterward more plainly declared that is Thou wilt not suffer thy holy one to see corruption 2. That such locall place of hell cannot be here understood may appeare by these reasons out of the text it selfe 1. That place where Christs soule was not left and it was impossible he should be holden of it God loosed the sorrowes of Act. 2.24 but God loosed not for Christ the sorrowes of hell which he felt not after his passion Ergo Christs soule was not left in hell 2. The not leaving of Christs soule in hell was the cause why his flesh did rest in hope vers 26 27. the not leaving of his soule in the locall place of hell caused not his flesh to rest in hope but the not leaving of it in the grave and the not seeing of corruption for their soules which are left in hell shall also returne to their bodies and bee raised together with them Ergo. 3. That hell where Christs soule is not left is the place where corruption is to be seene for so one clause of the sentence is expounded by the other but in hell there is no corruption Ergo. 4. David when he said Thou shalt not leave my soule in hell spake of Christs resurrection Act. 2.31 but the not leaving of Christs soule in the infernall hell concerneth not the resurrection of Christs body Ergo David meaneth not that hell The third exposition therefore is which I preferre before the rest that Christs soule that is his life or person should not be left in the grave and so this place of the Psalme may bee expounded by the like Psal. 89.48 What man liveth and shall not see death shall hee deliver his soule from the hand of hell or the grave here the Psalmist himselfe expoundeth hell to be death where the soule that is the life lieth as it were hid and buried as Psal. 88.3 My life draweth neare to the grave sic Paul Fag annotat in Chaldaic paraphras in Pentateuch 8. Confut. Iacob goeth mourning to the grave not to hell BUt whereas Pererius yet further in this place concerning Iacobs descending c would have hell and not the grave understood for all goe not downe to the grave and Iacob did thinke that Ioseph was not in the grave being supposed to be torne of wilde beasts the contrary shall now appeare 1. This is a friuolous objection for the grave is not onely a pit or a hole made for the dead but any place where the body falleth to dust and corruption as Iob describeth it chap. 17. vers 13. The grave shall be my house vers 14. I shall say to corruption thou art my father vers 16. They shall lie together in the dust thereof even Ioseph also though he had beene torne of wilde beasts and rotted upon the earth should have had his grave 2. In saying all goe not to the grave he manifestly contradicteth the Scripture as is before alleaged What man shall deliver his soule from the hand of the grave Psal. 89.48 3. Hell in the old Testament is not taken otherwise than for a place of torment and punishment but neither Iacob not Ioseph went to any such place 4. This hell Iacob went unto with his gray head or haires Gen. 42.38 but the grave not hell is the place for gray haires 5. Lastly that sheol here signifieth the grave it is the opinion of Ab. Ezra whom Eugubinus Cajetanus Oleaster Vatablus follow and among the Protestants Fagius Mercer with others 6. Places of morall observation 1. Observ. That parents be not partiall in their loves toward their children Vers. 4. IOsephs brethren hated him because they saw that their father loved him Ambrose noteth this to have beene an over-sight in Iacob for preferring one of the brethren before the rest who if he in Ioseph loved and preferred his vertue should rather have concealed his affection for as hee well saith it is no marvell if brethren fall out for houses and land when Iosephs brethren hated him for a coat Ambr. lib. 2. de Ioseph Wherefore parents may learne how inconvenient a thing it is to bee partiall toward their children and by immoderate love toward some to exasperate and provoke the rest which the Apostle giveth warning of Fathers provoke not your children to wrath Eph. 6.4 2. Observ. A pitifull man will first offer himselfe to them that are in misery Vers.
done upon that day he materially breaketh it who doth a worke like unto that which is forbidden but yet is permitted by the law As if there were a law that no citizen should sell any thing to a stranger but such as were licensed to do it hee that so selleth being not allowed transgresseth the law formally he that doth it being thereunto licensed doth transgresse onely materially in that he doth the same thing which he committeth that transgresseth the law but not in that manner The same difference there was betweene the workes of the Priests which were allowed by the law upon the Sabbath day and the like workes of those which laboured in the building of the Tabernacle upon that day which were forbidden 3. Another difference is this the sacrifices belonged to the service of God which if they should have been intermitted upon the Sabbath the service of God should therby have been neglected But though the workes about the Tabernacle did cease upon the Sabbath Gods worship was not thereby neglected for they might as well be made upon other daies and so were 4. They were to do no servile works upon the Sabbath but many works necessarie for the building of the Sanctuarie were servile so were not the sacrifices and other duties performed by the Priests upon the Sabbath therefore the one were permitted upon the Sabbath and not the other Tostat. qu. 9. QUEST XIII How the Sabbath is said to bee a signe that the Lord did sanctifie them Vers. 13. IT is a signe betweene me and you that I the Lord do sanctifie you Which words are diversly expounded 1. Some make this the sense It is a signe that I sanctifie you in that I have separated you from other people selected you unto my self Vatab. Lyran. 2. Oleaster thus Sanctitas Sabbatâ— signum est munditia c. The holinesse of the Sabbath is a signe of cleanenesse which I require of you Vt ex dicato tempore Deo credamus magis nos ipsos dicuri Deo c. That by the time dedicated to God wee should know that wee our selves much more should be dedicated Cajetan But more is here signified than so the words implie an actuall sanctification not signified onely 3. Hierom saith it is so said because it was signum veri Sabbati a signe of the true Sabbath wherein wee shall rest from the labours of the world 4. So also Irenam Non sine symbole erant signa the signes were not without some symbole and signification Sabbatâ— perseverantiam totim diâ—i c. The Sabbaths holding our the whole day did signifie our continuance in Gods serâ—â—ce But here the Lord speaketh of an actuall sanctification not of a typicall signification 5. Some say it is so called quia signum erat â—udâ—ris because it was a signe of the Covenant whereby the people did bind themselves to worship the Lord for their God and such signes were all the other ceremonies Marbach But there is a morall consideration in the sanctifying of the Sabbath therefore it was otherwise a signe than the other ceremonies 6. It was then a common signe betweene God and them they holding God to be their God Creator and sanctifier because the Sabbath was a commemoration of the creation and the Lord taking them for his people whom he created redeemed and sanctified Iun. Tostat. 7. Beside the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world who derided the Jewes for their Sabbaths as 〈◊〉 derided them for this Quod septimâ—m partem 〈…〉 Because they lost the seventh part of their age in resting every seventh day Tostat. qu. 10. 8. And specially it was a signe of their sanctification because that day they were sequestred by an holy rest from thinking or studying upon prophane things and in respect of the exercises of religion upon that day whereby they were sanctified sanctificaâ—â—r verbo Dei we are sanctified by the word of God Simler And they did meet together ad confirmandam 〈…〉 to confirme their faith by the sacraments Osiander And because every Sabbath discatiâ— doctrinam meam you learne my doctrine c. Iunius QUEST XIV The reasons why the Sabbath must be observâ—d Vers. 13. FOr it is a signe c. There are here divers reasons yeelded for the observation of the Sabbath 1. The first is à sine from the end it was a signe betweene God and them 2. Ab â—tili it is holy unto you that is ordained for your benefit and commoditie as our blessed Saviour saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath Pelarg. So also Cajetan It is holy unto you that is ad vestrum bonum mandatur custodiendum it is appointed to be kept for your good 3. A necessarie from the necessitie of it because if they did not keepe it they should surely die as thrice the punishment of death is here threatned to those that defile the Sabbath and doe any worke therein Pelarg. 4. From the authoritie of the Institutor quia dicatur Domino c. because it is consecrated unto God vers 15. It is the Sabbath of the holy rest unto the Lord therefore it ought to be observed Cajetan 5. A facili from the easinesse of the precept the Lord appointeth but one day for the holy rest whereas he alloweth six for labour Pelargus 6. Ab exemplo Dei from Gods example who created the world in six daies and rested the seventh Pelarg. Simlerus 7. A consequenti from the event or consequent in observing the Sabbath efficient in succedentibus generationibus c. They shall procure that a perpetuall covenant shall be established in their generations betweene the Lord and their posteritie for ever Cajetan QUEST XV. What death is meant in this phrase He shall die the death Vers. 14. SHall die the death Whereas there are divers kinds of death there is everlasting death both of bodie and soule in the next world and the temporall death in this life either of the soule in being deprived of the life of grace or of the bodie either by the hand of God by sudden and extraordinarie death or by the hand of the Magistrate according to these divers kinds of death so is this place diversly interpreted 1. Some referre it to everlasting death and excluding from the societie of Gods servants Iun. 2. Some understand it of being deprived of the life of grace Vita gratiae destituetuâ— hic infuturo seculo c. He shall be destitute of the life of grace both here and in the next world Lippoman 3. Some of being excluded from the people of God no more to be counted an Israelite Eâ— Oleastr 4. Some of the violent death by the Magistrate Osiander Simler 5. Some of extraordinarie death when God cutteth one off and so punisheth him by death unlooked for as God is said to offer a man into ones hand when he is suddenly killed
9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed and appointed for warre 2. That also may be called the booke
not evill that Adam in abstaining from that which was good might shew his humility to his Creator 2. In that God gave Adam so easie a precept to keep only to refraine to eat of one tree having liberty to use all the rest beside not like in hardnesse and difficulty to the commandement given to Abraham to sacrifice his only sonne herein the transgression and disobedience of Adam appeared to be the greater in transgressing a precept so easie to have beene obeyed This Augustine lib. 14. de civit dei c. 15. Thirdly we answer with Tertullian that this precept though in shew but easie and light yet containeth the very foundation of all precepts and of the whole morall law for therein was contained both his duty toward God in obeying his will and love toward themselves in escaping death which was threatned if they transgressed Tertul. lib. con Iud. So that in this precept Adam might have shewed both his love toward God in his obedience faith in beleeving it should so fall out unto him if he disobeyed as God said hope in expecting a further reward if he had kept the commandement The Hebrewes here are somewhat curious as R. Isaach that if they had tasted only of the fruit and not eaten it they had not transgressed but the commandements of God doe concerne the very thought R. Levi by eating understandeth the apprehension of things spirituall which is here forbidden but we take it rather litterally and historically that God giveth them so easie a precept to try their love and obedience Mercer QVEST. XXVI How a Law is not given to a righteous man BUt the Apostle saith The law is not given to a righteous man but unto the disobedient c. 1 Tim. 1.9 And Adam was now just and righteous and therefore he needed not a law for answer whereunto I say that the law in two respects is said not to be given to a just man 1. in respect of the negative precepts as to abstaine from murther theft adultery but in regard of the affirmative precepts to retaine them in obedience and doing of good workes so the just man had need of a law and so had Adam 2. A just man need not to feare the punishment of the law as S. Paul in another place saith of the Magistrate which is the speaking or living law he is not to be feared for good workes but for evill Rom. 13.4 And in this respect so long as Adam remained in his integrity and justice the punishment in the law concerned him not 3. And a righteous man rather of a voluntary disposition than by compulsion of law yeeldeth his obedience QVEST. XXVII Why God gave a precept to Adam fore-seeing before that he would transgresse it FOurthly A question will here bee moved why the Lord gave this precept to Adam which hee knew hee would not keepe for answer whereunto first wee say that God gave him a precept which was possible to be kept and Adam had power to keep it if he would it was then not Gods fault that gave him free will but his owne that abused that gift Secondly if it be replyed why God did not give him grace and stay him from transgression I answer that God could have given him such grace and to the Angels likewise that they should not have fallen but it was fit that God should leave the creatures to their free will and not hinder the course of nature which hee had made Thirdly though God foresaw mans transgression yet that was no reason to withhold the precept for then God should neither have made the Angels nor man because he saw that some of both should bee reprobates and by the same reason God should not have given his written word because many heretikes doe pervert it to their destruction Fourthly as God foresaw mans transgression so he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods foresight of Adams transgression he was not to forbeare to charge Adam with this commandement in regard of the great good which God also did foresee should ensue QVEST. XXVIII What kind of death was threatned to Adam Vers. 17. IN the day that thou eatest thereof thou shalt die the death The first question here moved is what death God threatneth to Adam whether the death only of the body or soule or of both 1. We neither think that the spirituall death of the soule is here only signified whereby the soule is separated by sinne from God which was the opinion of Philo Iudeus lib. 2. de allegor Mosaicis and of Eucherim lib. 1. in Genes for wee see that the Lord himselfe threatned the death of the body to Adam Genes 2.19 Dust thou art and to dust thou shalt returne 2. Neither is the death of the body here onely implyâ—d as some have thought but the death of the soule by sinne also which bringeth forth the death of the body as the Apostle sheweth Rom. 5.13 Death went over all men for as much as all men have sinned There was first sinne in the soule before there followed death in the body 3. Neither doe we think that everlasting death is here excluded as Pererius seemeth to insinuate lib. 4. in Genes qu. 4. of this matter For the Apostle saith We were by nature the children of death as well as others Eph. 1.5 by Adams transgression we were the children of wrath hee therefore much more that made us so and if Adam had not by sinning made himselfe guilty of eternall death why was the promise of the Messiah presently upon his fall made unto him Gen. 1.15 whose office is to redeeme us from sinne and everlasting damnation 4. Wee therefore thinke with Augustine that by death here is understood whatsoever death either of the soule or body temporall or eternall lib. 1. de câ—vâ—â— dei c. 12. for Augustine maketh foure kinds of death the temporall death of the soule when it is for a time separated from God by sin the eternal death of the soule when it is separated from the body the temporall death of the body when it is separated from the soule the eternall death of the body in hell So Adam first died in soule by losing his innocency he died in body returning to dust he was subject also to everlasting death both of body and soule but from that he was redeemed by Christ. 5. Beside under the name of death are comprehended all other miseries calamities and sorrowes which are the forerunners of death so that we may fitly compare death to the center all other miseries as the circle or circumference about the center or as the Scripture resembleth it death is as the burning coale other sorrowes and miseries are as the sparkles that doe rise from the coale Iob 5.7 Man is borne to travaile as the sparkes flye upward QVEST. XXIX When Adam began to die SEcondly it is
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
Never any man in earth Christ onely excepted kept the Sabbath without sin the Apostle saith He that is entred into his rest hath also ceased from his owne workes as God did from his Heb. 4.10 it is the rest onely of Christ where there shall be cessation from all the workes of sinne But that rest which Adam should have kept in Paradise was not Christs rest therefore he kept no rest there without sin he fell then before the Sabbath 10. That place lastly maketh to this purpose Psal. 49.13 Adam lodged not one night in honour for so are the words if they be properly translated the word is lun which signifieth to lodge or stay all night and thus divers of the Rabbines doe expound this place of Adam Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise but fell in the same day of his creation Of this opinion are Irenaeus Cyrillus Epiphanius Moses Barcephas Philoxenus Ephrem with others rehearsed by Pererius upon this place though he himselfe be of another opinion That objection that so much businesse as the giving of names to the creatures by Adam the temptation of Eva by the Serpent and seduction of Adam by woman could not be dispatched in so small a time of six or seven houres may easily bee answered 1. It is evident by the text that the imposition of names was performed the day of his creation before the woman was made Gen. 2.20 and it asked no long time in regard of the singular wisdome and knowledge of Adam who was able at the first sight of the creatures without any long search or triall of their nature to give them fit names 2. Of Satans nimblenesse in hastening the tentation and insinuating himselfe to the woman there need bee made no doubt the celerity and agility of spirits is great 3. It was the coole of the day about the Eventide when sentence was given against Adam so that in the space of eight or nine houre from his creation to his fall all these matters might easily be done QVEST. XXXIII Whether Adam was cast out Vers. 24. THâ—â— hee cast out man c. 1. Where the Septuagint adde and placed him before Paradise whereupon some writers have descanted of the causes why Adam was placed before Paradise that by the sight thereof he remembring from whence he was fallen might more effectually repent his sinne the originall is otherwise that not Adam but the Cherubims were placed before Paradise 2. Whereas Theodoret thinketh that these Cherubims were not Angels but certaine terrible visions set to feare man from that passage it may be otherwise gathered out of Scripture where wee read that the Cherubims pictured over the Arke were beautifull faces representing Angels and therefore the Prophet compareth the king of Titus glittering in his pretious stones to the Cherub Ezech. 28.14 3. Concerning the fiery shaken sword we refuse 1. either the collection of Tertullian who taketh it for torrida zâ—â—a the parching countrie under the aequinoctiall or of Liranus who would have it to be a certaine wall of fire about Paradise or of Rupertus that understandeth it of purgatorie fire for all these are deceived about the translation the word signifieth not a fiery sword shaken but rather a sharp sword shaken as the Chaldâ— paraphrast readeth which by the shaking seemeth to glitter as the flame of fire or because the word Lahat signifieth to inflame it is not unlike but that some fierie inflammation in the likenesse of a sword might be set as a terrour in that place Iun. 4. Places of Doctrine 1. Doct. Spirits have power to possesse bodies and speake out of them WHereas Satan useth the serpent and out of his trunke frameth a voice we neede not thinke it strange that the Devill hath this power to possesse the bodies of beasts and to speake out of them which though Iulâ—aâ— the Apostata counted a fable Cyrillus learnedly sheweth the like to have beene done out of the heathen writers as how in Homer Achilles horse inspired by Iuno foretelleth his death Pâ—rphyrius writeth that the river Causus saluted Pythagoras saying Ave Pythagora and Phylostratus that a certaine Elme saluted Apollonius Isogonus Cithiensis saith that in Rhodeâ— a certaine bull consecrate to Iupiter did speake The Pagans therefore and Atheists finding the like in their owne writers have no reason to deride this storie of the Devils speaking in the serpent Perer. 2. Doct. Adam and Eva sinned not before they were tempted WHereas Satan was the first that inveigled the woman with ambitious desire saying yee shall bee as Gods vers 5. The opinion of Prosper is discovered not to be sound that our first parents were tickled with pride before the tentation and therefore were permitted of God to fall into it for this difference is made betweene the sinne of man and of the Angels he fell being seduced but the other of their owne pride without a seducer transgressed 3. Doct. Adam if he had not sinned should not have died Vers. 19. DVst thou art and to dust thou shalt returne hence it is gathered that death was not naturall to man but hapned because of sinne contrary to the opinion of Iosephus that thinketh that man should have died though he had not sinned but his life should have beene much longer It was the opinion also of the Pelagians that death was in mans nature and sprang not from sinne Not much differing is the sentence of the Popish writers that man was created mortall by the condition of his nature yet preserved by a supernaturall gift the contrary is evident from hence because it was never said to man before he had sinned that he should returne to dust 4. Doct. The Trinity proved out of the Old Testament Vers. 22. BEhold the man is become as one of us This is an evident place against the Iewes to prove the Trinity for here the Lord speaketh of more than one neither can it be answered that it is but a phrase of speech to use the plurall for the singular for here is more than a phrase this speech could not be true to say one of vs if there were no more than one person in the God-head 5. Doct. Why God suffered Adam to be tempted and fall FUrther whereas the question will be demanded how it stood with Gods justice and holinesse to suffer man to be tempted whom he foresaw should fall Our answer is this 1. we say with the Apostle O the deepenesse of the riches both of the wisdome and knowledge of God! how vnsearchable are his judgements and his waies past finding out Râ—m 11.33 And Augustine maketh the same answer to this question Altitudinem consiliâ—eâ—us penetrare non possum c. I cannot enter into the depth of Gods counsell 2. Yet for as much as God had given man free-will and sufficient strength to resist this tentation if he would it was fit he should be left to
But it seemeth that this great defection was about the seventh age for then Lamech of Cains race tooke unto him two wives then the Lord tooke away righteous Henoch that he should bee no longer grieved with the wickednesse of the world Then the world being replenished with great multitudes which are ring-leaders for the most part unto evill as it is written thou shalt not follow a multitude to doe evill began to give themselves to all kinde of wickednesse adultery oppression cruelty multiplicity of wives unlawfull lust even against nature and to fill the earth with uncleannesse 3. And although in this seventh age iniquity was come to the full height yet it began long before even in the dayes of Enos when as the righteous abhorring the great wickednesse of Cains posterity separated themselves and a part beganne to call upon the name of God Iun. 4. The Hebrewes note that at the beginning women were not so multiplied as afterward by whom they tooke occasion to sinne and therefore it is added there were daughters borne unto them c. vers 1. but this clause sheweth not a more speciall multiplying of that kinde but that when the world began to be stored both with men and women then they gave themselves to wantonnesse QVEST. III. The particular sin of the old world here noted Vers. 2. THey saw the daughters of men that they were faire c. 1. Their fault was not onely in that they of the righteous seed matched into Cains stocke Calvin 2. Or that they respected onely beauty having no regard to their piety and vertue Marlorat 3. But they by violence tooke unto them not to their wives but women for so with Mercerus and Iunius I rather interpret the word nashim from all men whatsoever as Iunius readeth both virgines and wives they cared not whom 4. Some Hebrewes here understand also the filthy sinne of buggery that they tooke all they liked even from among the bruit beasts but Moses speaketh onely of the daughters of men QVEST. IV. Who were these sonnes of God Vers. THen the sonnes of God 1. These sonnes of God were not the Angels which some have supposed to have fallen for their intemperancie with women and to have begotten of them spirits as Ioseph Philo Iustine Clemens Alexandrinus Tertullian conjectured who so expoundeth that place of S. Paul that women should be covered because of the Angels lest they should bee tempted with their beauty This opinion is easily confuted 1. Because the world was punished and God was angry not for the sinne of Angels but of men vers 3. My spirit shall not alway strive with man 2. Chrysostome urgeth that place Matth. 22. in the resurrection they neither marry nor are married but are the Angels Ergo Angels are not subject to carnall affections as men are 3. If Angels fell first for the love of women then they sinned not for 1000. yeares after the creation whereas the Scripture sheweth that the Devill was a murtherer and a liar from the beginning Ioh. 8.44 QVEST. V. Devils not corporall nor mortall IT is also absurd and improbable that these were devils which did company with women and of them came Gyants as thinketh Franciscus Georgius who affirmeth devils to have bodies and a generative faculty and to company with women Of the like opinion is Psellus that the devils have bodies and they are nourished by sucking and attraction as spunges and that they are males and females at their pleasures some are of a fiery some ayrie some a watery some of a terrene nature But these are fables and fictions fit rather to be laughed at than worthy to be confuted 1. The Devils are of a spirituall not corporall nature it appeareth by that story Luk. 8. where we reade that in one man there was a legion that is six thousand Devils how could so many spirits if they were corporall be included in one body 2. If they were of a fierie watery or earthly so of an elementall nature they should bee subject to corruption mutability and mortality and so some have imagined also as Plutarch writeth of the death of the great Pan a famous Devill among the Pagans and Cardane reporteth that he heard his Father say who was above thirty years familiar with the Devils that he learned of them that they doe die decay revive againe but this fancie is contrary to the Scripture which testifieth that the Devill hath beene a murtherer from the beginning of the world Ioh. 8 44 Ergo he hath continued from the beginning of the world and how should the soule of man be immortall if these spirits which are of a more subtill nature were mortall 3. Though it were granted that Devills have a kinde of airie bodies yet could they not ingender for the power of generation agreeth onely to perfect bodies which have their materiall and distinct parts and receive nourishment 4. And they being as they say male and female should ingender among themselves in their owne kinde 5. Or if they did company with women they could not beget men but multiply their owne kinde or at the least a mixt kinde as the mule is engendred of an horse and an asse and so some likewise have conceited that the Faunes and Satyres were the off-spring of such generation As Hierom in the life of Antonie reporteth that such an one appeared unto him in the wildernesse with goats feet long crooked nailes and hornes upon his head and spake unto Antonie but either this may be held to be a fable foisted under Hieromes name or if there were any such thing it might be some monster of the wildernesse which the Devill used as his trunke to speake out of QVEST. VI. Spirits doe not generate BUt much more absurd is the opinion of Paulus Burgensis that thinketh these which companied with the daughters of men were spirits called Incubi which doe assume bodies of the aire for a time representing the shape sometime of men sometime of women in the act of generation and then they are called Succubi and thus saith he were the Giants engendred and Tostatus approoving this conceit of Incubi and Succubi seemeth to give credit to that report of Merlin that he was begotten by a spirit In these assertions and uncertaine conjectures of men some what is true some part false 1. True it is that the Devill may appeare in the shape of man or woman and dissemble and counterfeit the act proper to both not that the spirits have any delight in such carnall acts having no true but assumed and counterfeit bodies but they doe it more strongly to delude men and women and entice them to that abominable sinne of the flesh which they know hath corrupted the hearts of many excellent men as of David Salomon 2. Though spirits can take upon them the shape of bodies yet they are but so to the eye they are not true bodies being easily
deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them because
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 Chron. 4.24
herein they were judged that is declared to bee vaine because they were not able to defend their worshippers Iun. 5. And because the Egyptians worshipped certaine beasts above the rest as Apis or Serapis which was a pide Oxe that kinde was specially punished Perer. As the last sense but one is very agreeable so I thinke that beside some notable accident befell the Egyptian gods and Idols as there did unto Dagon the Philistims Idoll in the presence of the Arke QUEST X. How the Israelites escaped this destruction of the first borne NOw the Israelites though they were intermingled with the Hebrewes were exempt and freed from this judgement after this manner 1. They were commanded to strike off the bloud of the Lambe upon the two side posts whereupon the doore hanged and upon the upper doore post because in this it was more conspicuous and in sight and in the other rather than upon the doore which was moveable and sometime open and sometime shut 2. This bloud was a signe not so much for the Angell to passe by their houses for the Angell could have told in whose houses the paschall Lambe was killed without seeing of the bloud but it was a signe to the Hebrewes both presently to confirme them in the hope of their deliverance and to be a type and figure of the bloud of the Messiah the onely unspotted Lambe by whose bloud sprinkled on the posts of our hearts by faith wee are saved from everlasting destruction 3. Now whereas some of the Israelites were so poore and few that they were not sufficient for the eating of a Lambe they joyned themselves to other families and returned not unto their owne houses that night and so their houses where no Lambe was killed were not sprinkled and marked with bloud they stood emptie that night and such Hebrewes as sojourned in the Egyptians houses left their houses and went to the houses of the Hebrewes for it is not like that the Egyptians would have suffered any Hebrew to kill a Lambe in their houses which thing they counted an abomination Perer. QUEST XI The mysticall application of this last plague upon the first borne FOr the mysticall application of this last plague 1. Origen by the first borne of the Egyptians that are slaine understandeth the devill and his angels the principalities of this world whom Christ subdued at his comming likewise Heretikes and inventers of strange doctrines which are overcome by the truth 2. Augustine maketh a resemblance betweene this tenth plague and the tenth Commandement For as they which cover their neighbours goods doe desire them to inrich their heires and posteritie so the Lord doth punish their covetousnesse and oppression in their heires and first borne 3. Rupertus by the first borne of Egypt understandeth the originall sinne of the world which is taken away by the death and passion of Christ. 4. But leaving mens uncertaine and inconstant fansies which are as divers as the heads where they are forged the Scripture thus applieth this signe of the Passeover that we are by the sprinkling of the bloud of Christ delivered from eternall death as the Israelites were by the bloud of the Lambe from a temporall and that as onely those houses were exempted that were marked with the bloud of the Lambe so onely in the Church is salvation to be found where the bloud of Christ is apprehended by faith Simler QUEST XII Of the generall application of these tenne plagues NOw for the generall application of all these tenne plagues of the Egyptians 1. We have seene before how Augustine forceth a kind of resemblance and comparison betweene the tenne plagues oâ— Egypt and the tenne transgressions of the tenne Commandements as the turning of the water into bloud he would have to signifie the corrupting of the true worship of God with the inventions of flesh and bloud by the frogges the blasphemies of the heathen against the name of God the plague of the liâ—e signifie such as have a gnawing and restlesse conscience as the Sabbath betokeneth the rest of the minde And so in the rest But by these we may judge that these allegories are but the superfluitie of mens wits and as every mans conceit is so he findeth an allegorie 2. Yet Ferus application is more apt who by these ten plagues setteth forth the ten torments and paines of hell 1. There water shall bee turned into bloud all things shall bee turned to the destruction of the ungodly 2. Their frogges are horror of conscience 3. Their lice a restlesse and unquiet minde 4. By the flies is signified that they shall be destitute of all helpe 5. By the murrane of beasts the perpetuall punishment of their bodies 6. By the boiles the anguish of minde 7. By the haile continuall terror 8. By the Locusts the want of every good thing 9. By the darknesse their depriving of the favour of God 10. And everlasting death by the death of the first borne But neither is this allegoricall application simply to be approved for how can any man number the plagues of hell which are endlesse infinit and without number and to make the comparison hold hee is constrained to inculcate the same thing twice or thrice 3. Wherefore somewhat to content them which delight in such curious applications these ten plagues which the Egyptians indured may seeme to decipher those ten mercies principall benefits which God vouchsafed unto the Israelites being delivered out of Egypt 1. As one had water turned into bloud so the other was blessed in their water they received it out of the rock and whereas it was bitter it became sweet Exod. 17. 2. As they had their rivers and fields crawling full of frogges so the other saw the red Sea full of the Egyptians bodies floting in the water and rose up upon the land 3. Their dust was turned into lice and the Israelites had Manna that â—ay in stead of dust upon the ground 4. They had swarmes of noysome flies and serpents the other were healed from the biting of serpents 5. And as the Egyptians lost their cattell by the murrane so the other were increased and inriched with the cattell of their enemies as from the Midianites onely they â—ooke 675000. sheepe 72000 beeves 61000. asses Numb 31 32 33 34. 6. In stead of the Egyptians soreâ— and botches their feet swelled not in all their journey 7. They were terrified with lightning and thunder the other received the law in thunder and lightning in mount Sinai 8. For the Egyptians Locusts the Israelites had quailes 9. In stead of darknesse they had a piller of fire to guide them in the night and Gods glorious presence in the Tabernacle 10. And as they were punished with the death of their first borne so the first borne of Israel are made holy and consecrate unto God Exod. 13. Vers. 10. The Lord hardned Pharaohs heart For the evident and full discussing of this question how the Lord is said to harden mans
begin to be longer than the night so then Christ brought light to the world the light of righteousnesse which chaseth away the darknesse of our sinnes Rupert 2. As in March all things began to revive and spring againe so Christ brought life and refreshing to the world Ferus 3. It was a generall received opinion among the Jewes that the same time that the Israelites were delivered out of Egypt the deliverance which they expected from the Messiah should be accomplished Aâ—doe Masius in 5. Iosh. And so accordingly Christ the true paschall lambe was slaine in the Feast of the Passeover 4. The fulnesse of the Moone sheweth the fulnesse of time when the Messiah should come Rupert 5. The eating at even signifieth that Christ should suffer toward the end of the world Simler Secondly in the tenth of this moneth let every one take a lambe Like as the lambe was set apart foure dayes before upon the tenth day of the moneth so our Saviour came to Jerusalem upon the tenth day of the moneth five dayes before his Passion for upon the sixt day before Christ came to Bethanie Ioh. 12. and the next day he went to Jerusalem Ferus 3. The lambe signifieth Christ as Iohn Baptist calleth him the lambe of God that taketh away the sinnes of the world Ioh. 1.29 unto whom all the properties of the lambe doe most fully agree 1. The lambe is taken from the flocke so Christ tooke the nature of men in all things like unto us sinne only excepted Ferus It was a lambe without blemish so was Christ without sinne Simler A male to shew his strength Iun. of a yeere old not above but under it might bee to shew that Christ died at a full and perfect age Pellican Beside Christ is resembled to a Lambe for his patience he was as asheepe before the shearer not opening his mouth Simler for his innocencie Ferus And as a Lambe cloatheth so are wee cloathed with Christs righteousnesse Hierom. As the Lambe feedeth so are wee nourished spiritually by the body and bloud of Christ. Simler 4. The bloud of the Lambe was a most lively type and figure of the bloud of Christ 1. As they were delivered from the temporall death of the plague of the first borne so are wee redeemed by the bloud of Christ the undefiled Lambe 1. Pet. 1.19 Iun. 2. The bloud was sprinkled or stricked with hyssope upon the doore postes so the bloud of Christ doth not profit us unlesse it be sprinkled upon our hearts by faith Calvin 3. It was stricked upon the doore postes that we should at all times both going out of our houses and entring in thinke upon the passion of Christ and it was laid upon the upper doore poste to shew that we should not be ashamed of Christ. Pellican 5. The Lambe must be eaten whole so whole Christ must be received and acknowledged God Christ and man Christ perfect God and perfect man consisting of body and soule both the doctrine and life of Christ Pellic. Ferus The Arrians divided the Lambe that denied his Deity the Maniches that impugned his humanity the Apollinarists denied Christ to have a soule or rather it signifieth our perfect conjunction with Christ Iun. 2 The eating of unleavened bread signifieth the laying aside of the leaven of malice and wickednesse and that we should keepe our feast with the unleavened bread of sincerity and truth as the Apostle expoundeth it 1. Cor. 6.8 3. The sower herbes signifie the afflictions that accompany the crosse of Christ. Iun. 6. Vers. 11. Thus shall yee eat it 1. By the girding of the loynes some understand the bridling of the affections Gregor Pellican rather it sheweth we should be ready for the Lords service as they which are prepared for their journey Philo as the Apostle saith Stand therefore your loynes girded up Ephes. 6.12 Borrh. 2. The putting on the shooes with Gregory signifieth the imitating of the examples of the Saints departed as the shooes are made of dead skinnes but this is too curious Pellican would have it to signifie our passing thorow this world where we have no abiding City rather it sheweth that wee should be armed and prepared to walke through the crosses of this life and not to bee offended with the troubles which follow the Gospell but as the Apostle saith wee should bee shod with the preparation of the Gospell of peace Borrh. 3. By the staffe in hand Pellican understandeth the enduring of labour Philo direction to guide us in the way Ferus and Iunius better the word of God whereby we are both guided and strengthened in the way Gregory the pastorall duty but the use is more generall than to belong to one calling 4. They are bid to eat it in haste which with Gregory signifieth ad solemnitatem patriae caelestis aâ—â—â—lare to long for our heavenly country as they made haste to goe to Canaan as the Apostle saith I desire to be dissolved and to be with Christ. Some understand it of that feare which they are in which doe things in haste and there it is good semper pavidâ—m esse ne in presumptione securâ—tate pâ—rielitamur alwayes to be fearefull lest bâ— security and presumption we should be indangered Pellican Some doe thus apply it Celeriter relinquendum esse Satana regnum that the kingdome of Satan must speedily bee left Borrh. Ferus beside the two first collections Festinâ—re nos faciant duo desiderium timor Two things cause us to make haste desire and feare addeth a third that as they were bid thus to be in readinesse at what houre of the night soever there should be a cry raised in Egypt Sic semper parati simus quasi omni hâ—ra nobis ex hoc mundo exeundum sit So we should be alwayes ready at what houre soever we are to depart this world But this ceremony betokeneth generally our readinesse and promptnesse to Gods service violentes esse rapere regnum Dei that wee should as it were take the Kingdome of God by force as our Saviour sheweth Matth. 11. Iun. in Analys QUEST XLI How Pharaoh is said here to have called unto Moses Vers. 31. ANd he called to Moses and Aaron 1. Ferus here well noteth Impii non evigilant nisidum judicium Dei sentiunt The wicked awake not till they feele the judgements of God Pharaoh is not so much awakened out of his sleepe as his hard heart is awakened 2. Now he granteth whatsoever they had said before making no reservation or exception of any thing as he had done Simler So wee see that terror and feare are the invincible weapons of God whereby Tyrants are constrained Pellican 3. This was Sera sed non seria animi demissiâ— This submission of his minde though it came at the last it came not in truth Borrh. for Pharaoh repented him afterward 4. Not onely Pharaoh thus called to Moses and Aaron but likewise Pharaohs servants submitted themselves and
signified 4. Wherefore speciall reference is here made to those swelling burning biles and running sores wherewith the Egyptians were smitten in the sixth plague Exod. 9 11. by that kind understanding the like burning diseases and swelling sores as this to be the meaning may be gathered Deut. 28.60 where after he had said He will bring upon thee all the diseases of Egypt whereof thou wast afraid then it is added And every sicknesse and every plague which is not written in the booke of this law vers 61. QUEST L. Whether Iob being a righteous man felt not the diseases of Egypt BUt here a further question ariseth how this promise was fulfilled toward Iob who being a righteous man was notwithstanding smitten with botches and sores 1. Ferus 〈…〉 that these diseases were the plagues of Egypt which were not laid upon Iob but seeing one 〈…〉 plagues was of botches and sores though Iob felt not all the plagues yet therein he was tried and also his sheepe and servants were destroyed with lightning and fire from heaven which also was one of the plagues of Egypt therefore this answer doth not satisfie 2. Neither yet will we say that Iob lived before these times and that this promise was made to the Israelites for the same equity was generall in all times and extended to all persons 3. Therefore this we answer that this promise to be kept from the diseases of Egypt is conditionall upon the keeping of all Gods ordinances which never any did but Christ who was freed in his holy flesh from all diseases and corporall infirmities now Iob although in respect of others hee was a perfect man yet he could not justifie himselfe toward God for he saith If he should wash himselfe with snow water yet his owne cloathes should defile him Iob 9.30 though hee should stand upon his best workes yet the Lord could finde out his sinnes And beside these corrections laid upon Iob were not punishments and plagues for his sinne but the Lords chastisements in the end to his greater comfort And further wee understand the diseases of Egypt to have beene generall this letteth not but that some particular persons in Israel might be touched with the like diseases as Ezechiah had a byle yet were they not the plagues of Egypt that is universall and generall QUEST LI. In what sense the Lord saith I am thy healer I Am the Lord that healeth thee or I am thy healer or Physitian for so the word Ropheca signifieth 1. This reason containeth an argument from the contrary I am hee that keepeth diseases from thee and healeth them therefore will I not bring them upon thee Vatab. 2. And further this reason is taken from the power of God Ego possum volo tui corporis vires conservare c. I can and will preserve the strength of thy body and retaine it Osiander 3. And further this promise is grounded upon the naturall inclination of God unto mercy Non vult mortem peccatoris potior apud eum est misericordia quà m ira Hee will not the death of a sinner mercy beareth greater sway with him than wrath Pellican 4. And the Lord here promiseth not only to heale all their infirmities and helpe their present dangers but keepe from them all perils imminent or to come as they had present experience by the healing of the waters QUEST LII Of the fountaines and Palme trees in Elim Vers. 27. ANd they came to Elim where were twelve fountaines of waters 1. Concerning the situation of this place it seemeth that it was in Arabia petraea and from these fountaines proceeded the river which watred the City Petra and the circuit thereabout this floud Herodotus calleth koris of the coldnesse thereof for kor in Hebrew signifieth cold by the benefit of this river Cambyses as writeth Herodotus once made a way and entrance into Egypt Iun. 2. It seemeth it was a watry place because Palmes doe not grow in dry grounds Calvin 3. So it was every way commodious to campe in the water was necessary both to quench their thirst and to allay the heat with the coolenesse thereof and the Palme trees which some interprete Date trees were comfortable both for their shadow and their fruit QUEST LIII Of the mysticall signification of the twelve fountaines and 70. Palmes THis camping place in Elim in respect of the fountaines and Palme trees there growing hath a threefold application 1. It resembleth the present state of Israel the twelve fountaines the twelve tribes that were watered there the 70. Palme trees the 70. Elders which were afterward chosen and the Palme beside betokened victory 2. Beside the twelve fountaines were a representation of the twelve Apostles out of whose pure doctrine the Church of God is nourished and refreshed the 70. Palme trees set forth the Doctors and Fathers of the Church whose writings as the palme trees give comfort both with shadow and fruit are also profitable so long as they are watered with these twelve fountaines that is swarve not from the Apostles doctrine Some also make these 70. Palme trees a type of the 70. disciples Pellican These as instruments doe set forth unto us the true living water the Messiah by faith in whom the Church is spiritually nourished and sustained 3. This also was a type and figure of everlasting life and of the state of the blessed as S. Iohndescribeth the heavenly Jerusalem by the river that was in the middest of it and the tree of life growing by it that bare twelve manner of fruit Borrh. QUEST LIV. Of divers errors and oversights of Iosephus NOw in the last place I will briefely shew how many errors and oversights are committed by Iosephus in the narration of this short story 1. Iosephus thinketh that before the people came to Marah they carried water with them in their journey and digged pits by the way and found water but not enough but the text saith they found no waters that is none at all 2. He saith that they came priâ—â— vâ—spâ—râ— the first evening unto Marah but Moses saith that they went three dayes in the desert till they came to Marah both in this place and Numb 33.8 3. Hee saith Moses accepit frustrum â—igniforte ibi jacens That Moses tooke a peece of wood by chance there lying to cast into the water whereas hee found not that wood by chance but the Lord shewed it him 4. Hee addeth that when the people asked what need theâ—e was to change the water he cast not in the wood but commanded them to draw out a great quantity of the water and then the rest would be sweet and they did so But Moses sheweth how the waters became sweet by casting in the tree 5. Hee misreporteth the story concerning the pleasant place of Elim saying that a farre off it seemed a delectable place but when they came neere â—â—â—â—llit omnium expectationem It deceived the expectation of all 6. Hee saith further that the palme trees were
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. 1.19 And there be two reasons why anger
concupiscence is not sinne whose objections were these 1. Object Such things as are naturall are not evill but concupiscence is naturall therefore it is not evill nor consequently sinne Answ. This argument must be answered by a distinction for by naturall here may be understood that which was made naturall in man by creation before his fall and so the proposition is true but the assumption is false for inordinate concupiscence and appetite was not in man before his fall or it is taken for that which is now incident to mans corrupt nature since his fall and so the assumption is true but the proposition false 2. Object Even in our nature as it now standeth corrupt the appetite or desire to such things as tend to the conservation of nature and to decline and shun the contrarie are not evill but such is the concupiscence to meat and drinke and such like Ergo. Answ. 1. Such motions and appetites of themselves are not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat or drinke For as it was naturall in Eve to desire to eat of the fruit of the tree yet to desire it against the Commandement of God was evill so is it with these naturall motions if they bee immoderate and inordinate they are evill 2. There are other concupiscences beside these which are neither naturall nor tending to the conservation of nature as coveting another mans house or wife c. which can have no such excuse or pretenâ—â— 3. Object That which is not in mans power to avoid is no sinne but not to covet is not in mans power Ergo it is no sinne Answ. 1. The proposition is false for sinne is not measured by the necessitie or libertie of nature but by the disagreement which it hath with the will of God 2. When God first printed the law in mans nature before his fall then were the precepts of God given unto man in his power to keepe though man by his voluntarie corruption hath lost his power and libertie yet God forgoeth not his power and right of commanding 4. But that concupiscence is sinne it is both evident by this law that would not forbid it unlesse it were sinne and by the Apostle who useth the same argument I had not knowne sinne but by the law for I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 Vrsin 2. Confut. Against the Papists that denie concupiscence to be sinne in the regenerate SEcondly the Papists are herein Semipelagians who generally affirme and hold that concupiscence remaining after baptisme is not properly sinne nor forbidden by commandement Rhemist 〈◊〉 Rom. 6. sect 6. So was it decreed in the Tridentine Synode that concupiscence non est vere proprie peccatum in renatis is not verily and properly a sinne in the regenerate but that it is so called quia ex peccato est in peccatum inclinat because it commeth of sinne and inclineth to sinne Session 1. cap. 1. They object thus 1. Object Sinne maketh men guiltie before God of eternall death but the regenerate are not guiltie of eternall death therefore concupiscence in them is no sinne Answ. 1. By this reason there shall bee no sinne at all in the regenerate for there is no condemnation at all to them that are in Christ Jesus 2. Neither concupiscence nor any sinne else shall condemne the regenerate but that is not because concupiscence is no sinne but that both it and all other sinnes are pardoned in Christ and so not imputed 2. Object Originall sinne is taken away in Baptisme therefore concupiscence in the regenerate is no sinne Answ. Originall sinne is not simply taken away in Baptisme but onely quoad reatum in respect of the guilt and as the Schoolmen say it is taken away formally in Baptisme but not materially There are two things to be considered in originall sinne the disagreement or repugnancie which it hath with the law of God and the guilt of the punishment This latter way originall sinne is remitted and released in Baptisme it shall never be laid unto the charge of the faithfull as S. Paul saith Who shall lay any thing to the charge of Gods chosen Rom. 8.33 But the other remaineth still in Gods children as S. Paul confesseth of himselfe Rom. 7.23 I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull it doth not reigne in them as the same Apostle exhorteth Rom. 6.12 Let not sinne reigne in your mortall bodie 3. But that concupiscence is sinne in the very regenerate it is evident by this precept Thou shalt not covet which commandement is given generally to all both the regenerate and unregenerate S. Paul also calleth the rebellion of his flesh which he felt in himselfe being now regenerate the law of sinne Rom. 7.23.25 And the Apostle speaketh to men regenerate when he saith Be renewed in the spirit of your minds Ephes. 4.23 which renovation needed not if concupiscence in them were no sinne 4. But that place of Augustine will bee objected Quamvis insint dum sumus in corpore mortis hujus peccati desideria c. Although while we are in the bodie of this death there be in us the desire of sinne yet if we should give assent to none of them non esset unde diceremus c. dimitte debita nostra we should have no cause to say to our heavenly Father Forgive us our debts c. August epist. 200. Answ. 1. Augustine must be understood to speake of actuall sinnes that if so men had grace never to consent to their concupiscence they should not need to pray for remission of such sinnes 2. And who is there that liveth who sometime is not carried away with concupiscence to give assent unto it So that if Augustine should speake generally of all sinne yet his speech being conditionall if we should give assâ—â— to none of them and that condition being kept of none this proveth not concupiscence not to bee sinne See more of this controversie Synops. Centur. 4. err 16. 3. Confut. That no concupiscence is a veniall sinne in it selfe THirdly Thomas Aquin his assertion commeth here to be examined Not a quòd cupiditas tunâ— est peccatum mortale quando sine ratione c. Note that concupiscence is then mortall sinne when as the things of our neighbours are coveted without reason but when they are reasonably desired it is veniall Thomas in opuscul Contra. 1. This distinction of mortall and veniall sinnes being understood in their sense that some sinnes in the condition and qualitie thereof are mortall some veniall is contrarie to the Scripture which maketh death the wages of sinne Rom. 6.23 that is of all but to the faithfull through Gods grace all sinnes are veniall and shall never be laid unto their charge and so
to Moses but their Elders and the chiefe of them came in the name of the rest Deut. 5.23 Iun. QUEST V. Why the people desire that Moses would speake unto them Vers. 19. ANd said to Moses talke thou with us 1. Some doe here lay fault and blame upon the Israelites in refusing to heare the voice of God and chusing rather that Moses should speake unto them But the Lord commendeth them for so doing Deut. 5.28 They have well said all that they have spoken Therefore they thus spake not as preferring Moses voice before the Lords but because they were not able to heare the Lords voice being so terrible Tostat. quaest 37. 3. And the Lord terrified his people with his thundering voice for these two causes 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them for it was fit and requisite that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature such as were so evident even by the light of nature as that every one might at the first understand and acknowledge them so that the rest of the Lawes which were not so evident but needed explanation should be declared and rehearsed by Moses Sic Tostat. 4. Beside herein Moses was a type and figure of Christ who is the Mediator betweene God and us and by whom the will of God is revealed unto us Marbach Pelarg. 5. Moses herein formam boni aâ—ditoris describit c. describeth the forme of a good auditour who promiseth to heare and fulfill the precepts of their master Gloss. interlinear QUEST VI. Why the people are afraid they shall dye Vers. 19. LEt not God talke with us lest we dye Wee shall finde in Scripture that it was an usuall thing for men to feare that if they had seene God they should dye as Iacob counteth it a great benefit that he had seene God and yet lived Genes 32. So Gedeon and Manoah when they had seene God were afraid 1. Tostatus maketh this the cause of this feare that if they heard Gods voice any more they should dye because of the infirmity of the body which could not endure the Lords terrible voice for as the harmony of the body is dissolved by any excessive quality as with exceeding great heat or cold Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty Tostat. quast 38. But the cause of this feare is not so much in the body for Adam before his fall could endure the voice of God well enough 2. Some understand this of everlasting death Gloss. interlinear But it is evident that they meane the outward and corporall death which is contrary to this temporall life for thus the people say Deut. 5.24 Wee have seene this day that God doth talke with man and he liveth 3. Cajetanus doth gather these two reasons of this their feare both that terrible fire which they were afraid to come neere and the thundring voice of God which they could endure no longer to heare and these two reasons are expressed Deut. 5.25 Now therefore why should we dye for this great fire will consume us if wee heare the voice of the Lord our God any more we shall dye 4. But the greatest cause of this their feare was their sinne Conscius homo peccati c. metuit iram Dei c. Man being guilty to himselfe of sinne feareth the wrath of God Simler as Peter said to our blessed Saviour Luk. 5.8 Lord goe from me for I am a sinfull 〈◊〉 QUEST VII How the Lord is said to come unto them and why Vers. 20. GOd is come to prove you 1. God is said to come unto them not that he goeth from place to place but he came unto them by certaine effects his sinnes and wonders and two other wayes beside the Lord commeth by his word and by afflictions and crosses Simler 2. There are three ends of the Lords comming unto them 1. To trie them 2. That his feare may alway be among them 3. That they sinne not All these three arise one from the other probation and triall worketh feare and feare causeth to flee from sinne 3. So although Moses free them from one kinde of servile feare which was the feare of death and destruction yâ—â— he retaineth them still in that profitable kinde of feare whereby they might be kept in awe and obedience still Simler QUEST VIII How the Lord is said to tempt and prove his people Vers. 20. GOd is come to prove you 1. Deus metaphorice non proprie tentat c. God is not said properly but metaphorically â—o tempt as he is said to be angry Quiâ— facit effectum 〈◊〉 c. because he worketh the like effect as he which tempteth that is to cause the feare and obedience of the people to appeare Cajetan 2. God tempteth the Devill tempteth and man is said to tempt God is not said to prove or try for his owne knowledge and experience Cum omnia Deus videat priusquam 〈◊〉 seeing God knoweth all things before they are done Chrysost. hom 41. in Ioanu But God trieth and proveth Vt nos manifestemur aliis that we should be manifest to others as Abrahams obedience was made knowne to all in that he refused not to sacrifice his sonne vel nobis ipsis or to our selves as the Israelites were tempted in the wildernesse that it might be knowne what was in their heart Deut. 8.2 Tostat. Satan tempteth quia evertere â—ititur because he goeth about to supplant and overthrow us as hee tempted Iob. Home aliquando tentat ut probat aliquando ut rapiat Man sometime tempteth to prove sometime to catch as the Scribes and Pharisies tempted Christ to entangle him Ambros. in 2 Cor. 13. QUEST IX Why the people stood afarre off and where Vers. 21. SO the people stood afarre off 1. Cajetanus thinketh that the people returned not to their tents but stood a little from the mountaine and continued in the place whither they fled before vers 18. Tostat. 2. But it is evident Deut. 5.30 that they were bidden to goe unto their tents Iun. For as Moses went up neerer unto the presence of God so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is that our sinnes doe make us stand aloofe off from God untill wee be reconciled by a Mediatour whereof Moses was a type and figure here Simler QUEST X. How Moses is said to draw neere to the darknesse BVt Moses drew neere unto the darknesse c. 1. Moses was in the darknesse before for all the hill was covered with smoake but he was not in that darknesse wherein the Lord was Vbi expressiora signa fiâ—â—ant quibus
and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely of the next sonne of Aaron which should succeed him which
that is none that is not of Aarons family 3. Tostatus giveth this solution That Kings are not here excluded because Kings when they were anointed did not use this ointment ad delectationem for delight which is here only forbidden sed ad cultum Dei but for the service and worship of God because as the Lord appointed Priests for his service so he ordained Kings in his stead to rule and governe his people Tostat. quaest 13. But it was not lawfull for any of the people to use this oile upon any occasion at all whether for delight or otherwise to consecrate any thing privatly nor upon any person not here excepted which are the Priests only for the words are generall 4. Wherefore the best answer is this God forbiddeth any other to be anointed with this ointment saving the Priests nisi scilicet aliter jusserit unlesse he otherwise command the Lord reserveth unto himselfe a liberty above his Law Simler As yet there were no Kings in Israel and therefore no mention is made of their anointing So that this ointment was afterward used to anoint both Kings and Priests sed non sine novo Dei mandato but not without a new commandement from God Pelarg. QUEST XXXVI What it is to be cut off from his people Vers. 33. HE shall be cut off from his people 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment prohibetur profanus usus sub poena mortis the prophane use is forbidden under paine of death 2. Some of the separation of them de coetu sanctorum from the society and company of the faithfull Gloss. interl 3 Some of the punishment divinitus by God himselfe to be imposed upon them Osiander as Vzzah for the like transgression was smitten with sudden death 4. Tostatus both understandeth the extraordinary punishment by the Lords hand and the sentence of death to be denounced by the Magistrate if any did continue in this offence nec desistere vellet and would not cease or give over 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule anima ejus peribit his soule shall perish 6. But all these three are better joyned together that both God shall cut off such an one by sudden and extraordinary death in this world and punish him eternally in the next as in this sense it is said that hee which was not circumcised should be cut off from his people because he had broken the Lords covenant Deut. 17.16 Iunius ibid. For as the faithfull are said to be gathered to their people when they died as Abraham Gen. 25.8 and Iacob Gen. 49.33 so the wicked and prophane shall be cut off from their people that is from the fellowship of the Saints in the next world Tostat. qu. 18. unlesse they doe repent Pelarg. Likewise if such prophane persons did obstinately persist in their sinne they were to die also by the hand of the Magistrate in which sense it is said that he that did sinne with an high hand that is presumptuously shall be cut off from among his people Numb 15.30 QUEST XXXVII The spirituall application of this holy ointment THis holy ointment made of these foure simples Myrrh Cinamom Calamus and Cassia 1. Some apply unto the senses by Cinamom understanding two of them the senses of seeing and hearing ut a sordibus repurgati that they should be purged from filthinesse c. Procop. 2. Some by these foure would have signified the foure morall vertues which must be tempered together Gloss. ordinar 3. Other by the Myrrh the mortification of the flesh by the Cinamom of ashy and earthly colour mortality by the Cassia growing in moist places Baptisme Gloss. interlinear 4. But these applications are too curious and impertinent therefore this holy ointment better setteth forth that holy ointment of the Spirit wherewith the Messiah was anointed who is said Psal. 45.8 to be anointed with the oile of gladnesse above his fellowes Thus Hierome applieth it in 3. cap. Hab. and Cyril lib. 12. in Levit. 5. But it signifieth not only the holy Ghost which was powred upon Christ without measure but that portion of grace wherewith every one of Christs members is anointed Osiander that as without this ointment neither the Tabernacle nor any part thereof was sanctified so without the operation of the holy Ghost all our labours and endevours are unprofitable Marbach 6. Pelargus more particularly applieth every one of these foure severall ingredients by the Myrrh which is good to joyne and as it were glue wounds together and helpeth a stinking breath and cleereth the voice he understandeth the merit of Christs death which healeth our wounds and cureth our evill thoughts and words by the Cinamom which is good against poisonfull beasts the spirituall force of Christs death which prevaileth against Satan by the sweet Calamus charity is signified which covereth a multitude of sinnes by the Cassia which healeth the biting of vipers the holy Sacrament of the Eucharist which is a spirituall medicine to the soule But we have no direction in Scripture for any such particular application It sufficeth that this ointment prefigured the spirit of grace wherewith the faithfull are anointed as the Apostle saith Yee have an ointment from that Holy one and know all things 1 Ioh. 2.20 QUEST XXXVIII Of the spices whereof the holy perfume was made Vers. 34. TAke these spices stacte c. Now followeth the composition of the perfume 1. The first is called in Hebrew nabaph which signifieth a drop distilling R. David Vatablus Oleaster take it for balm which distilleth from the tree some for storax liquida liquid storax But liquid things could not be beaten to powder as this was vers 36. Some interpret it pure myrrh Genevens But that was prescribed before for the oyntment called there mar Rab. Salomon thinketh it was a kinde of gum But there is great difference betweene stacte and gum it was therefore the distilling of myrrh indurata being hardned Lippom. Which the Septuagint called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of myrrh Simler 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shâ—cheleth which Oleaster would derive of shachal a Lion or Cat a mountaine the sweat or ordure whereof is of great savour that which we call muske R. David and Papias take it for the root of a certaine odoriferous and fragrant herbe But the most thinke it to be a little shell like unto a small oyster or cockle of the bignesse and colour of ones naile which is found in India in the lakes where nardus groweth where the small shelfish doe feed of nardus and thereupon the shels become to be of an excellent sweet smell Dioscorides lib. 2. cap. 20. So Lyranus Tostat. Pelargus Some take it for cleare gum Genevens But that is not so apt to be beaten and pounded Vatablus calleth it ungulam cabellinam or aromaticum which
if it be fervent Iam. 5.16 4. Observ. Spirituall things first to be begged in our prayers Vers. 18. SHew me thy glorie Ferus here giveth this note Moses ut plurimum spiritualia petit Moses doth for the most part aske spirituall things Which teacheth us that in all our requests wee should principally beg those things at the hands of God which concerne our soules as our blessed Saviour saith First seeke the Kingdome of God and his righteousnesse and all these things shall bee ministred unto you 5. Observ. Against the feare of death Vers. 20. NO man shall see me and live Then after death and this life ended wee shall see God Borrhaius hereupon well noteth Quam preciosa res sit mors animalis hominis c. What a precious thing the death of the bodie is which bringeth us to see God as S. Paul saith I desire to be dissolved and to be with Christ Philip. 1.23 Death then of a faithfull man is not to be feared CHAP. XXXIV 1. The Method and Argument IN this Chapter is set forth the reconciliation it selfe of the Lord with his people consisting of three parts 1. The signes of this reconciliation going before to vers 8. 2. The substance of the reconciliation it selfe to vers 29. 3. The signes which followed after Moses was come downe 1. There are two signes of this reconciliation The first is externall and visible the preparing of the two tables of stone 1. Commanded to be made by the Lord vers 1. 2. With the manner of Moses comming up and the reverent behaviour of the people in the meane time vers 3. 3. And Moses obedience vers 4. The second is spirituall in the proclayming of the Lords name either shewing his substance Iehovah or his properties mercie toward the righteous or vengeance toward the wicked to vers 7. with the effect Moses humbling of himselfe vers 8. 2. The reconciliation consisteth of Moses humble suite to the Lord vers 9. and the Lords gracious answer wherein the Lord sheweth what he will doe for his people v. 10 11. then what he requireth of them where are propounded first morall lawes concerning the avoiding of idolatrie which are 〈◊〉 in number to vers 17. then ceremoniall which are three 1. Of their anniversarie and weekly feasts namely the Sabbath vers 18 21 22 23. 2. Of their first fruits of their cattell vers 19 20. and of their increase vers 29. 3. Of the manner of their sacrifices not to be offered with leaven vers 26. 3. The signes following are two first the bringing of the second tables with their writing by the Lord and Moses preparation thereunto by his fortie dayes fast vers 28 29. The second is the shining of Moses face where is described 1. The manner thereof vers 29. 2. The effects the astonishment of the people vers 30. 3. The remedie which Moses used which was double the inviting and calling of the people to come unto him vers 31 32. and the covering of his face vers 33. when he put it off when he went in to speake with God vers 34. and when hee put it on when he came out unto the people vers 35. 2. The divers readings Vers. 6. Iehovah Iehovah strong I. Iehovah Iehovah God B.G. cum caeter It seemeth rather to be an appellative than a proper name of the Lord here because of the distinction Rebia over Iehovah which separateth it from the sentence following Vers. 7. Not making the wicked innocent B.G.V.I.S. better than leaving one innocent B. or with whom none is by himselfe innocent L. See the reason hereof quest 11. Vers. 10. Behold I will make a covenant before all the people I will doe mervailes I. better than I will make a covenant before all the people and I will worke B.G. cum cater for there is a distinction at covenant and it is in the Hebrew I will worke not and I will worke Vers. 30. His face shined B.G.A.P. or streamed V. was glorious S. the brightnesse thereof was multiplied C. not cornuta erat was hornie L. See afterward the question upon this verse Vers. 33. When Moses had made an end of comming c. hee put a covering I. or So Moses made an end c. and had put a covering c. G. better than when he had made an end c. he put a covering V.L.S.C. it is better translated in the preterpluperfectense for then Moses had most need in respect of the peoples infirmitie to put a vaile upon his face when he spake unto them See the 51. qu. following 3. The questions discussed QUEST I. Wherefore the second tables were given Vers. 1. HEw thee two tables of stone 1. The Lord commandeth two tables of stone to bee prepared that it might bee a signe of his perfect reconciliation with the people in these respects 1. Because by this appeared that the Lord purposed not to destroy them for then he would not have given them a law and this was a signe that God would goe before them and be their guide still because he was their spirituall guide in giving them direction by his law Tostat. qu. 1. 2. And seeing the Arke was appointed to receive and keepe the tables of stone it shewed that the Lord purposed that whatsoever he had before prescribed concerning the making of the Tabernacle should stand Cajetan 3. And that he willeth the like tables in all respects to be made he thereby signifieth that he would have all things to returne to their former state Simler 2. But though God returned in grace unto them yet in that he prepareth not these tables as he did the first but willeth Moses to provide them he would have aliquod pâ—â—na vestigium rostare therein some marks of their punishment to remaine Ac si sanato vulnere manerâ—t â—â—catrix as though the scar remained after the healing of the wound Calvin 3. But the people are not sprinkled againe with bloud as they were at the first as neither now they which fall after Baptisme are baptised againe but it sufficed onely those things to be restored by repentance which were decayed by their transgression Ferus QUEST II. Why the Lord saith to Moses Hew thee HEw thee 1. R. Salomon doth gather hereupon because Moses is bid to hew unto himselfe c. that the Lord shewed a quarrie of Saphir stone whereout Moses hewed the tables and so he is willed to hew unto himselfe two tables of stone that is to his commoditie for Moses he saith became very rich by the fragments that were left in hewing of the tables But seeing no such thing is mentioned in Scripture nor yet by Iosephus who was more ancient than R. Salomon it is rather to be thought to be one of his fables Lyran. and beside they lay an unjust and untrue imputation upon Moses as though he intended and respected his owne profit whereas all his courses shew the contrarie that hee sought still the good
any Cajetan 2. Non tam lunut peccata parentum quam natura debitum They doe not so much rue the sinnes of their parents as yeeld natures debt which God may exact when and of whom and how he please Iun. annot Iosh. 7. vers 25. 3. It must be understood of temporall punishments which may be inflicted for the fathers sinnes Tostat. qu. 9. 4. But the best solution is that God sheweth mercie unto a thousand generations of them that love him and visiteth the iniquity of the fathers to the third and fourth generation of them that hate him which words although they be not inserted here are added to the second Commandement Exod. 20. 5. But Tostatus thus objecteth to this last answer 1. That the wicked children of good parents are found to be respected for their fathers as the Lord suffered the wicked Kings of Judah to sit upon the throne for their father Davids sake 2. If this should be understood of shewing mercie to the vertuous seed and vengeance to the wicked race they should be respected for their owne piety or sinne not for their fathers 3. If the children are punished which are found in their owne sinnes how can the third or fourth generation be counted from themselves therefore they are punished for their sinnes from whom the account of the generations beginneth 4. In this sense there should be no difference betweene the continuance of mercie to a thousand generations and of punishment to the fourth generation for the wicked for their owne sinnes are not punished only to the fourth generation but to a thousand also Tostat. qu. 10. Contra. 1. It is not denied but that God may bestow temporall blessings upon the children of the righteous though they be wicked but that is not generall nor perpetuall God sometimes is so mercifull as he was to Davids posterity for some reasons best knowne to himselfe But this promise is generall and certainly holdeth not but where the children imitate the fathers piety 2. The condition of them that love me and of them that hate me is not understood of the particular but the exemplary vertues or sinnes of the children wherein they imitate their parents and so they are both their parents origine exemplo in respect of the originall and example and theirs in imitation 3. The generations are counted from him whose evill example they corruptly imitate for otherwise a mans private and particular sinnes concerne but himselfe only So the wicked posterity of the wicked are both punished unto the third and fourth generation for the exemplary sinnes of their fathers which they imitate and for their owne sinnes they are punished without any limitation 4. The same answer may serve to the fourth objection for the difference is in this that mercie is extended unto the righteous seed of the righteous in a double respect both of the examplary vertues of their fathers whom they imitate and of their owne righteousnesse and this without limitation even to a thousand generations not that there shal be so many generations in the world but to shew that Dei misericordia nunquam exhauritur Gods mercie is never drawne drie Vatabl. So the wicked race of the ungodly also is punished in a double manner for imitating their fathers sinnes which punishment extendeth not beyond the fourth generation and for their owne sinnes which every one shall be judged for in his generation and that for ever QUEST XIV How Moses and Ezechiel may be reconciled WHerefore Rupertus resolution here is very sound Non portat filius iniquitatem patris quandocunque non imitatur The sonne doth not beare the fathers iniquity when he doth not imitate his sinne and so he reconcileth Moses and the Prophet Ezechiel who saith The sonne shall not beare the iniquitie of the father chap. 18.20 And yet the Lord here saith to Moses that he will visit the iniquity of the fathers upon the children c. The Prophet speaketh of such children as decline their fathers evill wayes the Lord here of such as imitate their fathers impiety 2. Cajetane giveth another solution Hic est sermo de poena corporis ibi de poena animae Here the Lord speaketh of the punishment of the body there of the punishment of the soule But it is evident that the Prophet speaketh also of temporall punishment as that proverbe used among the Israelites must be understood Our fathers have eaten sower grapes and our teeth are set on edge they doe not meane that their soules were punished for their fathers sinnes but their bodies 3. Tostatus as is shewed before quest 13. thinketh that the Prophet speaketh only of punishment by death and so the children are not punished for their fathers sinnes only infants excepted but this place he would have understood of other temporall punishments which the children may suffer for their parents sinnes Tostat. qu. 9. Contra. But this observation doth not hold for Eli his posterity were even cut off by death for the sinne of Eliâ—s house it is told him by the Prophet that there should not bee an old man of his house 1 Sam. 2.32 which came to passe when 85. of his posterity were slaine by Saul in one day 1 Sam. 22. Therefore the former solution of Rupertus is the best See more hereof chap. 20. quest 7. and 8. upon the second Commandement QUEST XV. How a thousand generations are to be counted Vers. 7. REserving mercie for thousands 1. It must not be taken strictly and precisely for a thousand generations for so many there shall not be from the beginning of the world to the end thereof as may be thus shewed 1. From Adam to Christ were not much above 4000. yeeres Tostatus counteth them above 5000. but he is therein greatly deceived yet according to Saint Lukes computation there are but 70. generations from Christ to Adam and in Matthewes genealogie but 62. twenty from Adam to Abraham and from thence to Jesus 42. generations if in foure thousand yeeres and odde there were but 70. generations a thousand generations according to that proportion would require above forty thousand 2. Againe if a generation be taken for an hundred yeeres the longest time of a mans life the summe would amount to an hundred thousand yeeres if it be restrained to that age when a man is apt for generation which is twenty or twenty five yeeres a thousand generations will make up twenty or twenty five thousand yeeres 2. Wherefore a thousand generations are here taken indefinitely for many generations Tostatus For universa familia the whole family of the righteous Ferus Signifying that Gods mercie shall never be exhaust toward the righteous and their seed QUEST XVI The fathers merits are not extended to their children only Christs merits are extended to infinite generations BUt if God doe shew mercie unto the posterity of the righteous for their fathers sake it seemeth to be of merit for the worthinesse of their fathers how then is it a mercie Hereunto
where the sides joyned together for then the bars could not conveniently have beene thrust thorow them but by the corners are meant the sides neere unto the corners as it is said afterward that the barres were in the rings by the sides of the Arke Tostat. qu. 1. QUEST II. Why it is said He made where the Lord said before to Moses Thou shalt make Vers. 6. HE made the Mercie-seat c. The phrase must be observed that whereas chap. 25. the Lord saith to Moses Thou shalt make an Arke thou shalt make a candlesticke thou shalt make a table and so of the rest here it is said He that is Bezaleel made the Arke he made the table he made the candlesticke The reason hereof is to shew the obedience of Moses and the people lest they might have beene thought to have received many precepts of the Lord and performed few of them In that therefore the Lord said to Moses Thou shalt make there the charge and commandement is given But now where it is thus rehearsed and he made the dutifull and carefull performing is expressed of that which was given them in charge Pellican QUEST III. In what forme the branches of the candlesticke went up Vers. 18. SIx branches came out of the side thereof 1. Pellican seemeth to thinke that these branches went up erectis calamis with their stalkes upright 2. But their opinion seemeth more probable who thinke that the branches in their going up semicirculos effecisse made halfe circles for both that forme and fashion was more comely to sight and beside if they had gone upright this inconvenience would have followed that the lamps above where the oyle was put for the lights would not have stood right up but leaning one way which had been unfit both for the droppings of the oyle and the lights would not have burned so cleare nor so bright if the lamps had not stood even and levell Gallas The rest of the questions concerning these instruments and ornaments of the Temple which are described in this chapter are before discussed chap. 25. and chap. 30. in the beginning of the chapters 4. Places of Doctrine 1. Doct. Christ our true propitiatorie and Mercie-seat Vers. 6. HE made the Mercie-seat The Mercie-seat signified Christ our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie who hath reconciled us to God his Father The Cherubs upon the Mercie-seat doe represent the holy Angels whose ministerie Christ useth in the government of his Church Pelargus As the Apostle saith They are sent forth to minister for their sakes that shall be heires of salvation Hebr. 1.14 Marbach 2. Doct. Christ both God and man THe making of the Arke of wood within and gold without did set forth the two natures in our blessed Saviour joyned together in one person the divine and humane Simlerus In the Propitiatorie and Mercie-seat are typically set forth the benefits that we have by Christ that as the Propitiatorie covered the Arke wherein was the Law so Christ Legem nos accusantem tegit doth cover and hide the Law which accuseth us Simler But more particularly the Apostle rehearseth the benefits which we have by Christ saying that he is made of God unto us his wisdome righteousnesse sanctification redemption 1. His wisdome in that Christ hath revealed unto us the will of his Father to give his Sonne for us That whosoever beleeveth in him should have eternall life 2. He is our Iustice in that hee imparted to us both his active righteousnesse in fulfilling the Law and his passive obedience in bearing the punishment due unto our sinne so the Apostle saith Christ is the end of the Law for righteousnesse to everie one that beleeveth 3. Christ is our Sanctification in that hee doth not only impute unto us his righteousnesse by faith but doth also sanctifie and regenerate us by his Spirit inabling us in some measure to keepe his Commandements as the Lord saith by his Prophet I will put my Spirit within you and cause you to walke in my statutes 4. He is our Redemption in that he hath by his innocent death appeased the wrath of God toward us as the Apostle saith Who shall condemne us it is Christ which is dead c. Marbachius 5. Places of Confutation 1. Confut. Against such hereticks as erred concerning Christs divine or humane nature AS Christ is shadowed forth in the Arke to be both God and man so all such are condemned which doe erre concerning the divine or humane nature of Christ. As touching Christs divine nature 1. Some utterly deny it making Christ a meere man and not to have beene before he was conceived of the Virgin Marie in which heresie were Cerinthus Ebion contrarie to the Scripture which saith that the Word which was made flesh was in the beginning c. Ioh. 1.1 2. Some confesse another nature in Christ beside his humanitie but not of the same substance with God yet of an higher nature than any creature so held Carpocrates Basilides Arrius but our blessed Saviour himselfe saith I and my Father are one Ioh. 20.30 3. Some affirmed that Christ beside his humane nature consisted also of a divine yet not begotten of the Father but making one person with God the Father as well as being of one substance so the Sabellians and Patropassians whereas the Apostle saith God sent his Sonne made of a woman Gal. 4.4 The person then of the Sonne and not of the Father was made man for us Concerning Christs humane nature 1. Some affirmed that he was not a true man but onely in outward appearance as the Manichees and Marcionites who are confuted by Christs owne words Luke 24.39 Handle me and see for a spirit hath not flesh and bones as yee see me have 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie but brought it with him from heaven contrarie to the Apostle who saith That hee was made of the seed of David according to the flesh Rom. c. 3. 3. Some taught that Christ had a true humane nature but in respect of his body onely not of his soule as Apollinaris Bishop of Laodicea who is convinced by the words of our Saviour Matth. 26. My soule is heavie unto death 4. Some grant that Christ tooke upon him our whole nature but not our humane infirmities But the Apostle teacheth the contrarie that Christ was in all things tempted in like sort as we are yet without sinne There are two kinde of infirmities some are personall as leprosie blindnesse sicknesse diseases these Christ was not subject unto there are naturall infirmities which doe belong unto the whole humane nature as wearinesse hunger griefe and such like these our blessed Saviour undertooke that he might be in all things like unto us 5. Some hold that Christ had a true humane nature but after the uniting thereof in one person to his Godhead it was absorpt of his divine nature which only remained this was
latine vulgar text refused of the Papists Iunius translation preferred The tree of life did not give immortality Tree of life not effectively so called but significatively What kind of tree it was Why it was so called Synoâ—s contr 〈◊〉 quaest 3. It cannot be the river Ganges Gihon not Nilus The frame of mans body more excellent than of any other creature Adam how the longest liuer of all the Patriarks Adam not the greatest man in stature of body Hebrewes curious observations Adam by his transgression made subject to eâ—ernall death Foure kinds of death To what end the creatures were brought Adam Hebrewes vâ—ine collections Salomon not wiser than Adam Whether Adam knew of the fall of the Angels Hebrew curiosities 〈◊〉 he 〈…〉 one 〈◊〉 The observation of the Lords day is morall The Lords day instituted by the Apostles The Lords day a symbole of everlasting rest The observation of the Lords day bindeth in conscience Difference betweene the Lords day and other festivals See the booke of the catholike doctrine of the Church of England printed at Cambridge p. 37. ibid. p. 195. 1 Tim. 43. ibid Ibid. p. 196. Can. 45. 54. p. 189. Rom. 6. Galath 3.16 Hom. 7. in Exod. ad Rustich Serm. 33. de tempor serm 36. D. Bound Tractat. â— in Matth. Pererius against Bellarmine Hesiods story of Pandora For further answer to this obiection The religious vse of the Lords day Mans base beginning should teach him humilitie The earthly paradise should put us in minde of the celestial No man ought to lâ—ve idleâ—y The dutie of the wife The duâ—ie of the husband Gods watchfull providence over man S.C. â— S.H.c. T.P. â— H.C.c. S.H. dr diff ver C.B.S.r. C.H.c. T.B.r. S.H.c. T.B.r. S. ad S.H.c. S.ap. for pr. div sign C.c. Serpents whether they had the use of speech Of the natural wisdome of the serpent What kind of serpent it was Hebrewes fansies Eva altereth Gods words Satans doubtfull answer Adams sinne neither is to be aggravated nor the womâ—ns to be extenuate August lib. 14. de civitaâ— dei c. 17. Strabo lib. 15. Diod. 〈◊〉 lib. 4. 2. Mag histor scholastic Gen. c. 23. 3. Irenaeus lib. 3. advers haeres c. 37. 4. Ambros. l. de parad c. 13. Lib. de paraâ—â— c. 13. Lib. 5. advers haeres lib. 28. moral c. 2. Lib. 3. advers haeres cap. 37. Lib. 11. de Gen. ad liter cap. 33. In cap. 38. Ioâ— â— Genes ad â—it l. 11 c. 13. Adam heard Gods voice he saw him not Lib. de par c. 44. Who is understood to be the seed of the woman Lib. de tracta c. 20. The Serpent made dumbe What is signified by the heele How the Serâ—ent feedeth of dust Lib. 3. de Trini c. 23. Rupert ibid. Lib. 7. de hist. 2. animal c 9. Womans subjection to her husband how a punishment Man should not have returned to dust if he had not sinned Lib. 3. d. 〈◊〉 c. 20. Thoâ—d quest 35. in Genes Origen 〈◊〉 p. in Levit. Lib 11. Genes ad lit c. 33. Lib 3. Comment in Genes c. 28. Adam being deprived of life lost also the symbole and signe of iâ— Divers reasons shewing that man feâ—l the day of his creation De Genes ad lit lib. 11.23 De peâ—cat merit râ—miss lib. 2. cap. 21. R. Natâ—â—â— â— Meâ—achâ—â— Mâ—dâ—a◠〈◊〉 The contrary objection answered Quâ—st 40. in Genes What the Cherubims were that kept Paradise Whether Paradise were kept with a ficâ—io sword Prosper lib. 2. de vit contempt c. 19. Bâ—llar de grat 〈…〉 lib. 1. c. 6. Lib. 11. Gen. ad lit c. 4. Lib. 7. de Civit. Dâ—i c 30. Aug. l. de cor grat c. 10. August in Psal. 70. Bellar. 〈◊〉 3. amiâ—â— grat lib. 3. c. 4. Perer an 〈◊〉 6. disputat de pe c. Eva. 〈◊〉 1. Perer. in 3 Gâ—â— v 15. Bellar. lib. 2. de verb. Dei c. 1â— Bellar. de grat 〈…〉 c. â—8 Degrees of tentation Eyes opened after sinne Worldly shame Excusing of sinne Sobrietie in apparell S. ad T.G.r. S. Chal. ad T. B.G.r div accep T.G.B.r. Sic. T.G.B.r. div accept ap f. pr. Hier. S. alter S H.c. T. B.G r. Chal. ad Rupertus lib. 3. in Gen. c. 34. A fable fathered upon Methodius Lib. 1. de Cain Abel c. 3. Ambr. de Cain Abel c. 6. Hom. 18. in Gen. Aug. l. 15. de civ des c. 7. How sinne is said to lye at the doores Lib. 4. in Gen. c. 9. Hierom. in libtrad in Gen. Rupert lib. 3. in Genes c. 8. Ambros lib. 2. de Cain Abel â— 9. Of the land of Nod. Ioseph lib. 1. antiquitaâ— c. 11. Plato in protagora Arist. lib. 1. poliâ—iâ—or Epist. 125 ad Damasc. Theod. quest 44. in Gen. The occasion of Lamechâ— speech to his wives Chrysost. hem 〈◊〉 Gen. Iosâ—ph lib. 1. antiq Rupert lâ—b 3. â—â— Gen. c. ◠〈◊〉 22. Moral â—â— 12. Bellar. lib. 1. de grat priâ— hom c. 13. Bellar. de liber arb lib. 5. c. 22. Perer. in hanc locum Bellar lib de liber ar c. 7. The wicked hate the righteous A great judgement for a sinner to be forsaken of God Ambros lib. 2. de Cain Abel c. 9. The vaine coÌ„forts of worldly men The hope of worldly men in this 〈◊〉 A righteous man afflicted in this life S. ap f. pro. S. ad S. ad det S. ad S. det S. ad S. det S. ad det S. ad det S. alt S. ald Chal. cor S. ad S. det Matthew and Luke reconciled concerning the generation of Christ. Hebrew fables Hebrew fables Plin. lib. 7. c. 29. Divers men of great yeares Ioseph l. 3. antiq c. 3. Ioseph l. 1. antiq Iren. lib. â— ad vers hâ—res August lib. 15. de civ deâ— c. 13. The divers errors of the septuagint in the translation of this 5 chap of Genesis Lombard lib. â— dist 30. c. Catherin â—pâ—s de peâ—â—at origâ—â— câ— 6. Rom 3.12 Bellar. de 〈◊〉 pecat â—ib 5 c. 7. Pererius in hunc 〈◊〉 Sixt. Senens lib. 5. 〈…〉 6.1 quâ—s 4. Perer. lib. 7. in Gen. quest 7. Perer. ibid. qu. 7. Theodor. qu. 45. in Genes In comment ad Hebr. c. 11. Wisd. 4.11 Perer. lib. 7. in Genes q. 4. de Henoch Luk. 1.17 Tertul. lâ—b de 〈…〉 〈◊〉 in 1. ep 〈…〉 Medin l. 6. in â—ect in dâ—um Iude. c. 24. August lib. â—3 de câ—vâ— Deâ— c. 38. Oâ—g in Num. 〈◊〉 â—lt God will alwayes have a Church on earth Godly life goeth before everlasting glorie The Patriarkâ— beleeved in Christ. T.r. Chal. corâ— T.B.G.r. S.H. Ch. ad Tr. S. Ch. ad Litt. de Ch H. ad S. al H. de T.B.G.r. S. cor S. altâ— T. P.R S. cor T. r. S det H. ad H. coâ— Diodorus Siculus lib. 3. c. 2. Exod. 23.2 Exod. 23.2 Angels fell not for the love of women Francisc. Georg. 1. tom problem 3â— 331 Devils are not corporall Plutarch lib. de 〈◊〉 Devils have no generation Burgens in â— Genes Tostatus in