6. This darknesse did shew the spirituall darknesse of their soules and was a forerunner of the everlasting darknesse of hell which waited for them Ferus For the mysticall application of this Egyptian darknesse 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence Augustine doth accommodate and applie it to the tenth Commandement Thou shalt not covet thy neighbours wife for such he saith are palpably blinded even as the Egyptians were 2. But more fitly doth the same Origen applie it to signifie the blindnesse of the Egyptians and the darknesse of their superstitious minde that were ignorant of the true knowledge and worship of God giving themselves to most filthie Idolatrie and it betokeneth also the grosse darknesse wherein the Gentiles were buried before they were called to the knowledge of the Messiah all the world was then in darknesse onely in Israel was light and the knowledge of God But contrariwise in the passion of Christ it was darke among the Jewes and light elsewhere which signified that light was sprung up to the Gentiles and blindnesse fallen upon the Jewes 4. Places of doctrine 1. Doct. The law is to be preached to the obstinate Vers. 4. IF thou refuse to let them goe behold to morrow I will bring Locusts Moses to Pharaoh being an obstinate and impenitent man preacheth nothing but the law and judgement the Gospell is not to bee preached to such but onely to the broken hearted as Christ saith That the spirit of God was upon him to preach the Gospell to the poore Luk. 4.18 This was a signe betweene the true Prophets and false that these alwayes cried to the people peace peace but the other told the people of their sinnes Ferus 2. Doct. The difference betweene the children of God and the children of the world Vers. 23. ALl the children of Israel had light where they dwelt In this difference betweene the children of Israel and the Egyptians is shadowed forth the divers estate betweene the children of God and the children of this world the one are lightned with the knowledge of grace the other sit downe in the region of darknesse and shadow of death as the Apostle saith Yee are all the children of the light and the children of the day we are not of the night nor of darknesse 1 Thess. 5.5 Borrh. 5. Places of confutation 1. Conf. That children are the members of the Church against the Anabaptists Vers. 9. WE will goe with our young and with our old with our sonnes and with our daughters Both young and old belonged unto Israel and to the Church of God which maketh against the Anabaptists that count infants no members of the Church and therefore denie them to be baptised But the Psalmist exhorteth not onely the ancient to praise God but the young also Young men and maidens old men and children Psalm 48.12 Ferus 2. Conf. Ignorance and darknesse not to be found in the Church of Christ but among the Egyptians Vers. 23. BVt all the children of Israel had light where they dwelt This externall light betokeneth the spirituall light of knowledge that the true Israel hath the light and knowledge of God It hath beene held as a principle among the Romanists and their practice sheweth them to bee of the same mind still that ignorance is the mother of devotion And great hath beene the ignorance and darknesse which reigned many yeeres under the Kingdome of Antichrist Borrh. And out of the darke smoke of the bottomlesse pit this mistie darknesse have come forth all those swarmes of Locusts Monkes Friers Masse Priests Seminaries whose endevour is to sow â—rror among the people and to settle them in ignorance of the truth to which purpose they forbid the Scriptures to be read or prayers to be said but in the Latin tongue they permit them not to read any books which may instruct them in the truth to sing Psalmes to conferre or reason of their faith All this sheweth that they would still keepe theirs in the Egyptian darknesse But thanks be unto God that hath caused the light of the Gospell of his Sonne to shine upon his Israel in this land that now that prophesie may be verified againe of this land which is also by the way of the Sea The people that sate in darknesse have seene great light and to them that sate in the region and shadow of death light is raised up Matth. 4.15 16. 6. Places of morall use 1. Mor. Of the necessity of good education Vers. 3. THat thou mayst declare in the eares of thy sonne Hence appeareth the necessitie of the good education of children that they should be instructed in the feare of the Lord in their youth and so will they not forget it when they are old Ferus This is the Apostles counsell that the fathers should bring up their children in the instruction and information of the Lord Ephes. 6.3 The want of good instruction in the youth is the cause of the licentiousnesse and unthriftinesse of the young men of this age 2. Mor. The departure of the Ministers of God dangerous Vers. 6. SO he turned him and went out from Pharaoh This sudden departure of Moses from Pharaoh and with indignation did foreshew the fearefull condition of Pharaoh whom the Ministers and Prophets of God forsake It was an evident argument of destruction at hand So their case is hard that are left destitute of the Ministers of Gods word Worldly men consider not this nay they many times wish in their hearts that there were not a Minister to speake unto them But like as the Jewes state was desperate when the Apostles left them and shooke off the dust of their feet against them Act. 13.51 so it fareth with those that are deprived of the presence of Gods Ministers Ferus 3. Mor. The office and part of good counsellers Vers. 7. THen Pharaohs servants said unto him It is the part of good counsellers to perswade Kings and Princes to deale well with the servants of God and to move them to the good of the Church and common-wealth Piscator Not to flatter the Prince to make themselves great or to deale unfaithfully and onely to seeke themselves as Shebna did Isai. 22. but to be like the faithfull Eliakâ—â— and as Ebedmelech that obtained favour for Ieremie 4. Mor. Not one jot of Gods word to be omitted Vers. 26. THere shall not be an hoofe left In those things which God hath prescribed and commanded noâ— the least thing is to be omitted Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans according to the paterne which the Lord shewed him in the mount Exod. 25.9 Simler So not one jot of the word of God must be left undone but it must be kepâ— exactly to an haires breadth as wee say CHAP. XI 1. The method and Argument IN this Chapter there is a continuation of the narration of Moses last appearing before
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
Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the truth
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
feare Impiâ—rum timâ—r servilis non durat diutiâ—â— quà m sensus plagarum The servill feare of the wicked lasteth no longer than the sense and feeling of the plagues as appeareth here in Pharaoh whose heart was hardned againe so soone as the plagues were ended Filialis autem timâ—r fides in medâ—â— niâ—â—is exercetur but a filiall feare and faith is exercised in the 〈◊〉 of afflictions Pellican 2. Doct. Prayer may be made without the voyce Vers. 15. Why criest thou unto me Moses here uttered no voice but sighed unto God and cried in his heart Egit vocis silentio ut corde clamaret Hee in the silence of his voice so wrought that he cried in his heart as Augustine saith quast 52. in Exod. So that the lifting up of the voice is not the most necessarie part of prayer but the sorrow and contrition of the heart and therefore the Lord saith by his Prophet Before they call I will answere Isai. 65.24 Before they call with their voice I will make answere to the secret requests and inward groanes of their heart Piscator 3. Doct. Christ not all one to the beleevers and unbeleevers Vers. 20. IT was both a cloud and darknes A lightsome cloud it was to the Israelites but to the Egyptians a grievous darkenes so our Saviour represented in this cloud is to some the savour of life unto life in the preaching of the Gospell to other the savour of death unto death 2. Cor. 2.16 to the Grecians foolishnes a stumbling-block to the Jewes but to the faithfull the power of God and the wisedome of God 1. Cor. 1.23.24 Simler 4. Doct. A double deliverance by Christ. Vers. 30. THus the Lord saved Israel the same day The Lord had delivered them before but now their deliverance is accomplished and perfected So our Saviour by his death and passion redeemed us as the Israelites were redeemed when they did eate the passeover in Egypt and sprinkled of the bloud upon the doore-posts But Christ by his resurrection did make perfect the worke of our redemption and the triumph over hell and damnation so that as the Psalme saith With him is plentious redemption Psalm 130. Ferus 5. Places of confutation 1. Conf. Against the Porphyrian Atheists Vers. 22. THe waters were a wall unto them on the right hand and on the lâ—ft This doth evidently convince the Atheists and Porphyrians who objected that Moses being a skilfull man in naturall observations did observe the tide of the sea and at a low and ebbing water went over with his people For 1. If Moses had this skill it is like that the Egyptians specially Pharaoh and the wisest of them should not have been ignorant of it who notwithstanding their skill were drowned in the waters 2. When the sea ebbeth the water onely leaveth the shore the channell of the sea is never drie Simler 3. And the sea swelleth rather than ebbeth and falleth at the full of the moone as it was now 4. But this doth evidently bewray their malicious ignorance that the waters stood up as a wall on each hand which the sea useth not to do at an ebbing water Iun. in Analys See more hereof quest 18. before 2. Conf. That Christ was the substance both of the old and new Sacraments Vers. 22. THe children of Israel went thorow the middest of the sea Saint Paul hereupon doth inferre that they were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 This their going then thorow the sea was not only a figure of baptisme and a bare signification of that which our Sacraments exhibite as the Rhemists do note 1 Cor. 10. Sect. 2. But the same truth and substance even Christ Jesus was exhibited in their Sacraments as is in ours only the difference is in the manner because we see Christ more clearely then they did whom they saw only as it were in a cloud for the Apostle saith they did eate the same spirituall meate not among themselves as the Rhemists cavill but with us as Augustine well expoundeth Lib. de poenitent cap. 2. And the Apostle himselfe saith that the rocke was Christ Christ then was the same spirituall drinke both to them and us 3. Conf. No beleefe nor confidence to be placed in men Vers. 31. THey beleeved the Lord and his servant Moses The Rhemists urging here the Hebrew phrase which is they beleeved in the Lord and in Moses would inferre that we may beleeve and trust in men and so in the Church and the like place they object 2. Chron. 20.20 Beleeve in his Prophets and yee shall prosper Rom. 10. Contra. 1. The Latine translator in both places readeth Crediderunt Mosi credite Prophetis They beleeved Moses and beleeve his Prophets so that they do heere refuse the Latine text which they only hold to be authenticall 2. It is shewed before quest 30. that these phrases to beleeve in God and to beleeve God are indifferently taken both in the old and new Testament and whereas Moses saith of Abraham heemin baihâ—vah He beleeved in God the Apostle translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He beleeved God Rom. 42.3 Therefore Piscators note is not true that the word heemin with beth signifieth to trust or put confidence in but with lamed it signifieth to beleeve and so he saith they are said to put their confidence in God principally but in Moses secondarily as the faithfull servant of God Contra. 1. What differeth now this opinion from the doctrine of the Romanists who do not teach us principally or originally to trust in Saints but as our mediator having dependance of God 2. How can this assertion stand with the Scripture Ierem 17.5 Cursed be the man that trusteth in man 3. Whereas he produceth certaine places where in Scripture they are said to put confidence in man as 2. Cor. 23. This confidence have I in you all that my joy is the joy of you all and chap. 7.16 I rejoyce that I â—ay put my confidence in you in all things the Apostle in these places by confidence understandeth only a firme perswasion that he had of them that they would not deceive his hope and expectation using the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ much from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that betokeneth a confidence in one with a dependance upon him for helpe and succour 6. Morall observations 1. Observ. God knoweth the perils and dangers of his servants how to Deliver them Vers. 4. I Will get me honour upon Pharaoh and all his hoast The Lord brought his people into that strait of purpose to get himselfe honour in delivering them out of their distresse and in judging their enemies whereupon it is evident that the dangers which the servants of God fall into come not by chaunce but are brought upon them by Gods providence who knoweth also how to deliver them out of the same as it is in the Psalme Call upon me in the
In quantum speciale tempus determinatur in signum creationis in that a speciall time is determined in signe of the creation it is ceremoniall Thom. And in this manner the Jewes onely kept the Sabbath upon the seventh day and no other nations beside and therefore Seneca derided the Jewes as though they did Septimam partem â—tatis inutiliter amittere Lose the seventh part of their age without any profit because they rested every seventh day unto the Lord and Ovid calleth the Jew virum septimum the seventh man because hee kept the seventh day Tostat. QUEST V. To observe one day of seven unto the Lord is Morall BUt this must be added further that the prescribing of some certaine day for the service of God is not ceremoniall as Thomas before seemeth to affirme but the speciall limitation of the seventh day the prescription and taxation of which day precisely is now abrogated yet so as that still one day of seven must be kept still This then may be safely affirmed that to keepe one day of seven holy unto the Lord is morall and not ceremoniall and although the precise rest of the seventh day which was enjoyned the Jewes be now abrogated by the libertie of the Gospell because it was a type of our rest in Christ and the bodie being come the shadow ceaseth yet Christians are bound to observe one day of seven for the reason annexed to this Commandement taken from the example of God which rested on the seventh day serveth not onely for the ceremonie of the seventh day but is also morall to put us in minde of the creation of the world made in six dayes and beside in regard of the benefit of the creatures which after six dayes labour are to rest the seventh the rule of the Creator in this morall equitie is to be followed not to exceed that time in affording rest unto the creature that laboureth Novit Dominus mensuram virium creaturae for God best knoweth the measure of the strength of the creature Lippom. and hath appointed the time of rest for the same accordingly Yet somewhat more fully to explaine this matter there are some things which are simply morall and simply ceremoniall some things are of a mixt kinde as being partly morall partly ceremoniall simply morall are those things which are grounded upon the judgement of naturall reason as to appoint some time for the service of God is simply morall as is shewed before all nations through the world agree herein that a time must be set apart for the Lord but precisely to appoint the seventh day more than any other of the weeke is simply ceremoniall Quia non habet fundamentum à ratione sed à sola voluntate condentis legem c. Because it is not founded upon reason but upon the will of the law maker Tostat. But to appoint one day of seven and that day wholly for the space of 24. houres to consecrate unto Gods service and therein to abstaine from all kinde of works these things are not purely or simply ceremoniall but partly morall as grounded upon the judgement of reason though not totally and wholly for the first if above one day in seven should be kept perpetually holy gravamen esset laborantibus toties vacare it would bee burdensome to those that labour to rest so often and if but one day in a fortnight or moneth should be appointed Oblivisceremur Dei per desuetudinem cultus ipsius By discontinuing of the worship of God we should grow to be forgetfull of him it standeth therefore with reason that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end though there be somewhat ceremoniall in it yet it is grounded also upon reason because the service of God requireth great attention Et non est rationabile opus Dei facere negligenter And it is not reasonable to doe the worke of God negligently for if but two or three houres in the day were appointed all could not so well prepare themselves for Gods service as now the whole day being set apart And for the third the cessation or resting from all kind of worke it hath this reason because the minde being occupied in other affaires could not be so free for God and therefore abstinence from all servile works is enjoyned Vt sic liberum esset nos tota die vacare Deo si vellemus That so it might bee free for us to acted upon God the whole day if wee would Now then those things which in the Sabbath were meerely ceremoniall are abolished but the other remaine which are not purely and simply ceremoniall Tostat. quaest 12. QUEST VI. What things in the Sabbath were ceremoniall what morall NOw then it may appeare what things in the Sabbath were ceremoniall what morall what mysticall 1. These things in the Jewish observation of the Sabbath were ceremoniall 1. The prescript of the day seventh day 2. The manner of keeping it with sacrifices oblations and other rites 3. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under paine of death as he that gathered sticks was stoned Numb 15. 4. The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects was the Sabbath ceremoniall and bindeth us not now 2. These things also in the Sabbath are morall and perpetuall 1. The rest and relaxation of the creatures from their ordinary labour which was not the chiefe and principall but accidentalis finis the accidentall end of keeping the Sabbath that they might better attend upon the service of God Calvin 2. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise the meditating upon his works as the creation of the world the redemption the resurrection of Christ. Simler 3. Conservatio Ecclesiastici ministerii The conservation of the Ecclesiasticall ministry was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to repentance Bastingius Vrsinus 3. The Sabbath also as it was unto the Israelites typicall and ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him Marbach so now it is mysticall in shewing our spirituall rest and cessation from the works of sinne as the Prophet applieth it Isai. 58.14 teaching us how to keepe the Sabbath in not doing our owne wayes nor seeking our owne will it is also Symbolicall in being a pledge unto us of our everlasting rest in the Kingdome of God as the Apostle sheweth Heb. 4.9 There remaineth then a rest to the people of God Simler 4. Thomas