was a time of abstinency 2. Neither as some that for the more speedy increase of the world children were borne in a shorter time as at 7. moneths 3 Nor yet that Elam and Assur might bee twins both borne at a birth 4. But I rather thinke that Arphacsad might be either the eldest of all or the second of Sems sonnes for the scripture observeth not the order of time in setting downe names as we saw before in rehearsing of Sem Ham and Iapheth QVEST. XVIII Why it is here omitted in the genealog of these fathers and he died FVrther whereas in the Patriarkes lives before the floud it is added and hee died which is omitted here 1. Some thinke it is to shew that Henoch died not a common death as the rest did 2. Some to signifie that none of them perished in the floud 3. Some yet are more curious aâ— Bahai who thinketh this clause and he died to bee here omitted because Messiah was to come of this line whom they hold to be immortall and further he prescribeth Messiah his age that hee should live 837. yeares before the end of the sixt millenary or thousand yeare which hee would gather by the letters of the word Lemarbaty used by the Prophet Isay 9.7 which is of the increase of his government there shall bee no end where the first letter lamed signifieth 30. men 600. râ—sh 200. beth 2. he 5. which maketh together 837. But it is evident to all the world how they are deceived for the six thousand yeare is expired within lesse than 400. yeares and yet their supposed Messiah commeth not and againe Messiah came as well of the line of the fathers before the floud as of them after the floud 4. Wherefore this is more like to bee the reason because then after Adams transgression Moses would shew how the curse tooke place thou shalt dye the death in those long lived patriarkes that although they lived divers hundred yeares yet in the end they dyed Mercerus QVEST. XIX At what age of Terah Abraham was borne Vers. 26. TErah lived 70. yeares and begat Abraham c. Terah lived 205. yeares and died in Charran at what time Abraham was 75. yeares old Genes 12.5 Abraham then was borne when his father was an 130. yeare old not in his 70. yeare for the reconciliation then of these places 1. We need not with Hierome that followeth therein the Hebrewes to say that Abrahams age of 75. yeares is not counced from his birth but from his departure from Vr. of the Chaldes and his miraculous deliverance out of the fire wherein they cast him because he would not worship their Idols for beside that this tradition of Abrahams deliverance hath no sufficient ground to warrant it a great inconvenience will follow it if it bee admitted that Abraham was an 130. yeare old at this time when he is said to bee but 75. which must of necessitie followe if Abraham were borne in the 70. yeare of Therah then it would follow that Isaack borne when Abraham was an 100. yeare old was borne 30. yeare before hee came into the land of Canaan which is contrarie to the Scripture or if they will count those hundred yeares also from Abrahams departure out of Chaldea and that he was indeed an 160. yeares old when Isaack was borne and Isaack was 40. yeare old his father yet living when he tooke Rebeccah to wife Genes 25.20 Abraham should have lived above 200. yeares whereas the Scripture saith he lived but an 175. Genes 25.7 2 Neither is it a sufficent answer that Abraham went out of Charran at 75. yeares of his age long before his fathers death and that Moses doth recapitulate the story afterward as Aben Ezra for Steven saith that God brought him out after his father was dead Act. 7.4 And to say his father was spiritually dead not naturally because he staied still and refused to goe into Canaan living in idolatrie which is the devise of one Andreas Masins cited by Pererius is a forcing of Stephens words which in an historicall narration must be taken properly 3. And with Augustine to make two departures of Abraham into the land of Canaan the one when Terah was yet living being an 105. yeare old and Abraham 75. sojourning there 60. yeares while his father lived in Charran and another after Therâ—hs death whome Abraham might visite before going and comming into Canaan but now he came from thence his father being dead and returned no more that in the first departure his bodie remooved but his affection was toward that place where his father was but now his affection and all was removed This imagination of two departures into Canaan dissenteth from Stephens narration Act. 7. where indeed he speaketh of two journeyes of Abraham one out of Mesopotamia the other out of Charan But into Canaan the Lord brought him after his father was dead v. 4. and not before 4. That also is a meere fancy that the rest of Abrahams age is concealed who should be an 130. when hee is said to be but 75. to this intent because God would keepe secret the end of the world Calvin for this would nothing have helped to the knowledge of that secret the account of yeares past will not tell us what yeares are to come and our Saviour saith the Angels know not of that day and yet they knew very well the age of Abraham 5. Wherefore the best solution is that Abraham though he be named first because of the privilege and preeminencie of his faith yet was not the first borne Terah at 70. yeares began to have sonnes but Abraham was not borne till the 130. yeare of his fathers age for he was but 75. at his fathers death who was then 205. So Noah is said to be 500. yeare old when he begat Sem Cham and Iapheth yet was not Sem borne till two yeares after Gen. 11.10 beside Sarah is held to have beene Abrahams brothers daughther Abraham then could not be the eldest brother for Sara was but 10. yeares younger than Abraham Gen. 17.17 Iun. QVEST. XX. Sarai not sister but neece to Abraham Vers. 29. THe father of Milcha and of Iscah c. 1. Some thinke that this Iscah was not Sarai Abrahams wife but that shee was rather the daughter of Thare and Abrahams owne sister by the fathers side than the daughter of his brother Aran and that it was lawfull then for the halfe brother by the fathers side to marrie his sister sic Clement Alexand. Lippoman Cajetan Scotus 2. Others thinke that Sarai was not the naturall but the adopted daughter of Thare 3. But the truer opinion is that Sarai was the daughter of Haran sister to Lot and Milcah and the same that is called Iscah as may appeare by these reasons thus thinke Iosephus and Augustine Iunius 1. It is like that as Nachor married the one sister so Abraham married the other because it was their great care not to
foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion
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
exercise his strength as Augustine againe saith Administrat omâ—ia qua creavit ut etiam ipsa proprios motus exercere sinat God doth so governe all things which he created that yet hee suffereth them to exercise their owne motions 3. God might justly suffer this to be done because hee did know how to turne Adams fall unto good Deuâ— permisit hominem tentari quâ—m sciebut esse casurum quid simul videbat eo casu sâ—â—â—ti posse ad misericordiam c. God suffered man to be tempted whom he knew should fall because he saw how to use his fall to declare his mercy and justice while he justly punished some out of the same damned masse and delivered others in mercy Doct. VI. Adam not damned WHereas v. 15. a promise is made concerning Christ that the seede of the woman should breake the serpents head from hence we infer that our first patents though they sinned yet were by faith in the Messiah to come restored and not utterly condemned which was the heresie of the Tatiaâ—es August de haeres c. 23. In the booke of wisdome we read that wisdome preserved the first father of the world and brought him out of his offence c. 10.1 which is agreeable to the Canonicall scripture because Adam is called the sonne of God Luke 3.38 he was not then the child of death and hell everlastingly to perish Doct. VII Wherein Adam transgressed NOw because carnall men doe extenuate Adams sinne that he was cast out of Paradise for eating an apple I will briefly shew the greatnes of our first parents transgression wherein many sins concurred 1. There was in them both incredulitie in not beleeving Gods words to be true 2. Vnthankfulnesse in not being contented with their estate 3. Pride in desiring to be like unto God 4. Wantonnes in sinning without any necessitie having all the trees in the garden beside to eare of 5. There was the sinne of gluttonie in pampering the desire of the belâ—â—e 6. Disobedience in transgressing the commandement 7. Curiositie in coveting to know the operation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercie that they should not die though they did eate 9. Then followed the concupiscence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sinne 11. They are guiltie of homicide in bringing death not only upon themselves but all their posteritie 12. Beside Eva seduced her husband 13. Adam sinned in his inordinate affection to his wife in listning to her 14. The easines of the commandemeÌ„t maketh the transgression more heinous as Augustine well noteth answering to this question why God forbad them to eate of that tree Si bona est quare non tango si mala est quare in Paradise ideo in Paradiso est quia bona est sed nolâ— tangâ—â— quiâ— obedienteÌ„ te volâ— if it be good why doe I not touch it if it be evill why is it in Paradise therefore it is in paradise because it is good but I will not have thee touch it because I would have thee obedient God could not then make better triall of mans obedience than in forbidding that which was good Places of confutation Confut I. Infidelity not pride the first sinne of our parent 1. THe opinion of the Popish writers is that pride was the first sinne that Eva was tempted unto because Satan saith unto them yee shall bee as gods but it is rather evident that their first sinne was infidelitie first Satan telleth them ye shall not die at all and so perswadeth them not to give credit to the word of God for if they had verely beleeved that to come to passe which was threatned they would never have given any credit to Satan Confut. II. Our parents lost not their faith 2. BEllarmine also holdeth that our first parents in their transgression lost their faith because by the seducement of Satan they beleeved not what God said unto them ye shall not die Ans. 1. It followeth not if in this one act of faith they failed that therefore totally their faith was extinguished he that shal be seduced in one article or point of faith is he presently stripped of all faith 2. It was no formall infidelitie as though wittingly they rejected Gods word but they were materially deceived onely and their sudden violent affection over-shadowed their knowledge judgement 3. So Peter denied Christ through feare and frailtie yet in his judgement he could not so at once cast off all opinion of Christ hâ—s faith was shaken and winnowed but it failed not as our Saviour testifieth of him that he had praied for him that his faith faile not Luke 23.22 and so was the case in our first parents Confut. III. Not Marie but Christ brake the serpents head 3. vers 15. THe vulgar latine translation readeth shee shall breake thy head c. which the Popish writers understand of the virgin Mary as Pererius doubteth not to give this marginal note B. virgo contrivit caput serpentis the blessed Virgin did break the head of the serpent and Bellarmine also justifieth this translation whereas in the original it is his ipsum it in the neuter gender which must be referred to seed the Septuagint and the Chalde read he in the masculine understanding it of Christ for none else but Christ broke the serpents head Confut. IIII. The tree of life could not actually give life but was a symbole of it 4. vers 22. LEst he take of the tree of life and live for ever Bellarmine would proove from hence that this tree by eating the fruit therof might bring true immortalitie Ans. 1. As the Lord saith by way of derision man is become as one of vs to know good and evill So in the same sense is this other part of the sentence uttered that as a man simply thought to get knowledge by eating of the one so he might imagine to obtaine life by the other 2. For if Adam might have lived by eating of this tree now after he had sinned how would that other saying have taken effect in the day that thou eatest thereof thou shalt die the death Gen. 2.17 These speeches had beene contrarie the one to the other 3. It was therefore the tree of life as the other was of the knowledge of good and evill that is significative non effective not in operation â—ut in signification it was a signe or symbole of life received from God and by Gods gift should have beene â—reserved if a man had not sinned and therefore man beeing deprived of life lost also the signe thereof Places of Exhortation and practice 1. WE have here set forth unto us from v. 1. to v. 7. the degrees of tentation 1. the suggestion of Satan 2. delectation the woman saw the tree was pleasant c. 3. Consent shee tooke of the fruit 4. The effecting of the thing desired shee did eate
said of all the Patriarkes beside that they begat sonnes and daughters beside those which are expressed no such thing is mentioned of Noah that beside these three he begat sonnes and daughters and the Septuagint read Noah begat three sonnes c. insinuating in so reading their opinion that these were all their sonnes yet it is evident Genes 6.9 That these were all Noahs seed the words are these are the generation of Noah Noah begat three sonnes c. 3. I rather thinke not that either Noah deferred his marriage till hee was 500. yeeres old or that hee being married abstained from the company of his wife all that time but that God so disposed seeing he purposed to save Noah and all his sonnes from the floud that Noah did not so abound with posterity as his fathers before him lest they also should have followed the wickednesse of that age and so perish with the rest the Lord saw that there might bee sufficient for the replenishing of the world againe and it was more to Gods glory to increase the world afterward by so small a number QVEST. VII Wherein Noah was a comfort to his parents 7. Vers. 29. THis same shall comfort us concerning the workes and sorrow of our hands 1. Not because the course of sinne should be stopped and the grievous workes of sinners stayed by the destructions in the floud as Chrysostome 2. Or because Noah found out the use of the plow whereby the earth was tilled with more ease as R. Solomon 3. or for that the use of flesh was graunted to Noah after the floud as some thinke 4. Nor yet onely for that the seminary of the world was preserved in Noahs arke which otherwise should have perished 5. Nor yet onely because God renewed his covenant with Noah promising that the world should never be destroyed with waters againe 6. But the chiefe scope of this prophesie hath relation to Christ in whom we finde true rest to our soules and who hath delivered us from the curse Galath 3.10 who was prefigured in Noah and his baptisme wherein is exhibited the remission of sinnes shadowed forth in Noahs arke as the Apostle sheweth 1 Peter 3.22 4. Places of doctrine 1. Doct. Originall sinne by propagation not imitation 1. vers 3. IN that Adam begat a sonne in the likenesse of his owne image which before is interpreted of originall corruption the heresie of the Pelagians is confuted who denied any such originall sinne or depravation of nature to be in infants by propagation from their parents but that it commeth onely by a corrupt imitation this was the heresie of the old Pelagians who affirmed Peccatum prima transgressionis in alios homines non propagations sed imitatione transisset that the sinne of the first transgression passeth unto other men not by propagation but imitation which heresie seemeth to have beene revived by Catherinus a Popish writer who denieth that the sinne of Adam is propagated or transfused to his posterity But the Scripture evidently overthroweth this assertion David confesseth hee was conceived in sinne Psal. 51.5 the Apostle saith That death went â—ver all in as much as all have sinned children then if they had not sinne should not die and here Seth is begotten in his fathers image 2. Doct. Originall sinne not a substance 2. THeir opinion is confuted that hold originall sinne to be a substance for like as the image of God wherein Adam was created was not the substance of the soule but the quality as the Apostle expoundeth which consist in holinesse and righteousnesse Ephes. 4.24 so the image of Adams corrupt nature consisteth in the contrary qualities of impurity and injustice 3. Doct. The state of originall sinne in soule 3. THe opinion of Papists is refuted who affirme that this originall corruption hath the seat and place in the flesh not in the soule for this image of corruption was in Adams soule and therefore the Apostle saith he renewed in the spirit of our mindes Ephes. 4 24. and put off the old man c. and put on the new which is renewed in knowledge after the image of him that created him Coloss. 3.10 there the corrupt image of Adam succeeded where Gods image is decayed which was in the soule for there the place of knowledge is 5. Places of confutation 1. Confut. Henoch was no licentious liver at any time IN that vers 21. after the generation Henoch is said to walke with God and not before Procopius Gazeus thinketh that Henoch was before a wicked liver but after repented But the contrary is â—vident in that it pleased God with such extraordinarie favour to take Henoch out of the world that he saw no death that he was as a shining starre for vertue and holinesse in that age 2. Confut. Henoch died not WHereas vers 23. it is said all the dayes of Henoch were 365. Albâ—n Ezra with other Hebrewes thinke that Henoch died for if he were still alive these should not be all his dayes Cont. 1. The Scripture maketh mention onely of the yeares of his life upon earth his yeares with God are not to bee accounted among men as the Apostle saith of Christ who in the dayes of his flesh Heb. 5.7 he is now in his flesh in heaven but these are counted the dayes of his flesh when he walked in his flesh among men 2. The Apostle evidently witnesseth that Henoch was taken away that he should not see death Heb. 11.5 he therefore died not 3. Confut. Henoch not alive in his flesh BEcause it is said that God tooke away or translated Henoch the Popish writers doe imagine that Henoch is yet alive in his flesh in Paradise together with Elias Contra. seeing that Elias is said to bee taken up into heaven or that he went into heaven 2 King 2.11 where Henoch also walked with God we cannot beleeve that they entred heaven in their whole humanity but that prerogative was to be reserved for Christ seeing the Apostle saith that he hath prepared a now and living way into the holy place for us by his vaile that is his flesh Heb. 10.20 Christs flesh therefore must make a way into heaven before any mans flesh beside can enter 4. Confut. Henoch not in the terestriall Paradise BUt because they also affirme that Henoch liveth in his flesh not in heaven but in the terestriall Paradise and it is against the faith as some of them say to thinke otherwise the vanity of this opinion shall easily appeare 1. Because the Scripture saith that every thing was destroyed upon the face of the earth and onely eight persons were saved in the Arke therefore Henoch if he had beene upon the earth must have perished 2. The waters prevailed fifteene cubits over the highest mountaine Genes 7.20 therefore the earthly Paradise must needs also have beene ouerflowne and destroyed 3. If they answer that Paradise might be hemmed in with the water which might stand as a wall round about it
as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
which were innocent 5. They take them being sore upon their cutting and circumcising when they were rather to be pitied 6. They spare not Hemor and Sichem who offered to make them satisfaction by marrying Dinah and giving her dowry which they should set 7. Then they spoile the City not contenting themselves only with the goods but they carried away the women children captives 8. As much in them lay they brought Iacob and all his into danger to bee destroyed and overcome of the inhabitants 9. They being reproved of their father doe not acknowledge but justifie their sinne Perer. Calvin It appeareth then that Simeon and Levi diversly sinned in this cruell act whereof Iacob giveth this censure Simeon and Levi brethren in evill the instruments of cruelty are in their habitations into their secret let not my soule come in their wrath they slew a man and in their selfe-will they digged downe a wall cursed bee their wrath c. I will divide theâ— in Iacob c. 〈◊〉 49.6 7. In which 〈…〉 setteth downe their sinne then the punishment Their sinnes were these 1. That in their 〈…〉 they devised mischiefe and sought out how to be â—â—venged dealing 〈…〉 in their wrath 3. They didst of a selfe will of a 〈…〉 or good counsell 4. They enterprised this 〈◊〉 without the counsell or advice of their father 〈…〉 digged downe a wâ—ll to enter into 〈◊〉 and spoyle 〈◊〉 of 〈◊〉 good Their punishment is they are accursed and the fruit of 〈…〉 are divided in 〈…〉 neither had Simeon any possession by himselfe but intermingled with 〈◊〉 and Levi 〈…〉 among his brethren By this then it is evident that Iacob wholly condemnâ—◠〈…〉 and in nothing approveth it But whereas some would make this sentence of 〈…〉 and referre iâ— to the Levites and Priests of Levi and the Scribes who were most of 〈…〉 are here accursed for putting Christ to death It 〈◊〉 cleare that Iacob speaketh of an act done 〈…〉 denounceth thâ— sentence of 〈◊〉 and division against it Now it is not like that the 〈◊〉 should goe before the fault But Simeon and Levi were divided in Iacob long before Christ came into the world and was put to death by the Priests and Scribes 4. Places of Doctrine 1. Doct. Mariage not to be contracted with men of divers profession Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. This i◠〈◊〉 to the Apostles doctrine Be not unequally yoked with infidels for what fellowship 〈◊〉 righteousnesse with unrighteousnesse c. 2 Cor. 6.6 No league or friendship much lesse mariage is to be 〈◊〉 or enterprised with men of a divers profession Calvin 2. Doct. Gods judgements may be just when the ministers thereof are wicked Vers. 25. THey slew every male Simeon and Levi the captaines and chiefe in this savage exploit 〈◊〉 all the males that were men to the sword for the children were carried away captive this was a just reward upon the City for the sinne of Shechem although the instruments and minister◠〈…〉 did evill We see then that Gods judgements are just when notwithstanding the meanes whereby they are executed cannot be justified as the triall and affliction of Iob as it proceeded from God was good yet Satan the worker or rather minister thereof did it of malice 5. Places of Confutation 1. Confut. Mariage not without the parents consent Vers. 4. THen said Shechem to his father Hamor give me this maid to wife Shechem would not take a wife but by the consent and leave of his father and this generally was the practice of those dayes Abraham provided a wife for his son Isaack Labaâ— gave his daughters in mariage to Iacob This condemneth then the practice of the Church of Rome where it is an ordinary thing for children to bee contracted and marry without their parents consent Muscul. 2. Confut. Against election by works Vers. 25. SImeon and Levi tooke either of them his sword Simeon and Levi two fathers of the Israelites and the one chosen out from his brethren to execute the priest-hood we see what their doings and works were they were guilty of much bloud God chose them not then for their owne vertue or worthinesse but for his owne mercy sake So saith Moses The Lord did not set his love upon you nor chuse you because c. but because the Lord loved you Deut. 7.8 So the Apostle concludeth by the example of Esau and Iacob whom the Lord had chosen and refused the other before they had done either good or evill That the purpose of God might remaine according to election not by works but by him that calleth Rom. 9.11 This maketh against the doctrine of the Church of Rome who ascribe election to the fore-sight of faith and works Rhemist Heb. 5. serm 7. 6. Places of exhortation and morall use 1. Morall That fathers should not suffer their daughters to stray from home Vers. 1. DInah went to see the daughters of the Countrey Bernard hereupon this noteth Sita 〈◊〉 spectas oâ—iose non spectaris tu curiose spectas sed curio 〈◊〉 spectaris thou beholdest idly or vainly but thou art not beheld in vaine thou art curious in seeing others and are more curiously seene thy selfe We see what followed Dinah's wanton and curious gazing upon others gave occasion to the unchaste and adulterous eye to lust after her therefore it is not good to give maidens their 〈◊〉 or to suffer them to wander from home or sightly to behave themselves which hath beene and in the occasion of much evill so the Apostle chargeth that young women should be diâ—erâ—nt chaste 〈…〉 Tit. â— â— Calvin 2. Mor. Sinne committed in the Church and among Christians the more grievous Vers. 7. HE had wrought folly in Israel c. Although no place have any privilege or exemption for sinne yet it is most heinous to perpetrate and commit wickednesse in or against the Church of God Adultery fornication uncleanesse is odious even among the Gentiles but it is most abhominable among Christians As the prophet upbraideth Ierusalem Sodome thy sister hath not done neither she and her daughters as thou and thy daughters Ezech. 16.48 3. Mor. Fornication to be recompenced by marriage Vers. 3. HIs heart clave unto her Shechem having forced Dinah doth not then hate her and cast her off a Ammon did Thamar his sister but his love is the more kindled toward her and he desireth her for his wife which example doth condemne the wicked lust of many which having intised maids unto folly seeke not to make satisfaction by marriage 4. Mor. Spirituall love should bee more forcible then carnall Vers. 19. THe young man deferred not to doe the thing c. Shechem to obtaine his love spareth no cost nor yet refuseth any labour hee accepteth of the hard condition of circumcision which teacheth that if carnall love be so forcible our spirituall love toward Christ should be much more effectuall that we
poenitentiam That he which committed adulterie after publike penance should finally be denied the Communion In Hieromes time it seemeth that adulterie was punished by death who in a certaine epistle maketh mention of a young man qui adulterâ—i insimulatus ad mortem trahitur who being accused of adultery was led forth to death yet Augustine as is shewed before reasoneth against it but of all other Origen writeth most plainly Apud Christianos si adulterium fuerit admissum c. Among Christians if adulterie be committed it is not commanded that the adulterer or adulteresse bee punished with corporall death c. neither therefore was the law cruell then neither now doth the Gospell seeme to bee dissolute but in them both the benignitie of God appeareth yet by a divers dispensation then by the death of the bodie the people was rather purged from their sinnes than condemned but unto us sinne is purged not by corporall punishment but by repentance and it is to be seene unto lest our punishment be greater whose vengeance is laid up for the next world when as they were absolved from their sinne by the paying of the punishment as the Apostle saith how much more punishment is he worthy of that treadeth under foote the Sonne of God Two reasons Origen yeeldeth of this his opinion that there is now a mitigation of the rigour of Moses law because then it served as an expiation of their sinnes prefiguring the death of Christ as S. Paul applieth that sentence Cursed is every one that hangeth on a tree which is generally delivered by Moses to the particular death of Christ Galat. 3.13 but now the expiation of sinne is by repentance and remission of sinnes in Christ. Againe now a greater punishment abideth the contemners of the Gospell even eternall in the next world and therefore corporall death is not so much inflicted now for God punisheth not twice for the same thing as Origen in the same place alleageth Yet although we contend that the capitall punishment of Moses law may now be dispensed with in some cases upon the reasons before alleaged this is not either to condemne those Common-wealths which doe reteine still and practise the severity of Moses law against adulterers who therein sinne not but as Ambrose saith of the Apostles that asked for fire to come downe upon the Samaritanes Nec discipuli peccant legem sequentes Yet did not the Disciples offend following the law neither to excuse those places where this sinne is too easily and lightly punished as Erasmus complaineth in his time Nunc adulterium lusus magnatum est Now adulterie is but a sport of great men Where adulterie is not capitally punished yet great severity otherwise should be used as it was decreed in the Elibâ—rin Councell that he which having a wife committed adulterie should be under penance five yeeres can 〈◊〉 He that did sinne that way after should not bee received to the peace of the Church till his dying 〈…〉 that did commit adulterie after penance should never be restored to the communion of the Chuâ—â—â— c. 7. These or such like severe constitutions this wanton and lascivious age hath need of that this overflowing sinne might be kept in with higher bankes than now it is So then I conclude this point with Cyprian who speaking of divers kindes of Ecclesiasticall censure used in divers places thus writeth Manente concordia vinculo actum suum disponit dirigit unusquisque Episcopus c. The bond of amity remaining still every Bishop so directeth and disposeth his owne act that he is thereof to give account unto God The like may bee said of Princes and Magistrates in their dominions and regiments that the difference in publike punishments all intending the glorie of God and the brideling of sinne is no cause to breake peace or breede jelousie betweene Christian states Now for the other part that Moses Judicials doe bind negatively that is where Moses Law inflicteth not death there Christian Magistrates are not to punish with death the reasons are these 1. Because then the regiment of the Gospell should exceed in terror the strictnesse and severitie of Moses Law 2. God is that one Lawgiver that saveth life and destroyeth Iam. 4.12 he gave life and he only hath right to take it away God hath created man in his image Gen. 9.6 which image is expressed in mans soule animating the bodie This image then is not to be defaced and dissolved but by warrant and direction from God therefore the equitie of the Judicials of Moses ought to be a rule either by generall direction or particular president to all Magistrates in what cases and for what sinnes they are to deprive the offendors of their life But here it will be objected that if this be so then all those Common-wealths are in error which punish theft by death which by Moses law is satisfied by making restitution Exod. 22.2 Ans. Even by Moses law some kinde of theft received a capitall punishment as if it were a violent theft as it was lawfull to kill a theefe breaking into the house Exodâ—s 22.2 or a wanton theft as David judged him worthy to dye that having many sheepe of his owne tooke by violence the onely sheepe which his poore neighbour had 2. Sam. 12.5 Likewise publike theft and sacrilege in Achan was punished by death Iosh. 7. But that simple theft when a man stealeth only to satisfie his hungrie soule or to supply his present necessitie should be proceeded against to the losse of life it seemeth hard And as I take it the lawes of this land have used a good consideration herein that such small felons should escape by their booke wherein to my understanding greater clemencie and favour in some Judges were more commendable who require an exactnesse of such simple clerkes unlesse they bee such as are worthy for other former evill demerits to be cut off as rotten members There is a saying in the law Favores sunt ampliandi Where favour is intended it should be the largest way extended It were also to be wished that a greater valuation were yet set than of the usuall rate in such small fellonies when a man is to bee judged for his life By Dioclesians law some kindes of theft are charged with restitution of foure fold by another authentike law the theefe is adjudged to bee beaten with clubbes By the Decrees Qui fecâ—rit furtum capitale c. Hee that committed any capitall theft as in breaking into an house in stealing a beast or some other thing of price if he were a Clergie man he was to be under penance seven yeeres if a lay man five if it were a small theft he was to make restitution and to doe penance one yeere By any of these or the like constitutions sufficient provision might be made against simple theft But it can no wayes be justified that such simple theft should bee more straightly
not gesse amisse for he knew that they were a stiffe-necked people Ferus and he had already experience of their unthankfulnesse Simler Beside he considered that he was but base and contemptible and not of sufficient authority to bee respected Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him Borrh. and they would thinke it unlikely that God should speake to him whom never man saw Pellican 2. But it is more to bee doubted how Moses saith that the people would not beleeve seeing that the Lord had said before that the people should hearken to his voice chap. 3.18 Some thinke that Moses infirmity here strived with his faith against the word of God Borrh. Genevens But it is not like that Moses was so distrustfull or diffident noâ— to give credit to Gods word Other thinke that the Lord speaketh there onely of the Elders Moses of the people in generall Some that Moses meaneth not the people only but the Egyptians also that they would not beleeve Ferâ—s Some that the Lord spake before conditionally If they hearken to thy voice then thou and thy elders shall goe to the King of Egypt But Moses exception rather is here conditionall and he speaketh by supposition if the people beleeve not as the Septuagint then he desireth to know how he should perswade them so he doubteth not of the thing but desireth to be instructed in the manner Simler QUEST II. What the first signe meaneth of turning the rod into a serpent Vers. â— HE cast it into the ground and it was turned into a serpent 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh by the serpent turned into a 〈◊〉 the abating of Pharaohs pride and tyranny when he suffered the Israelites to depart 2. Lyranus expoundeth it of the Hebrewes who when they were first afflicted became contemptible as a serpent creeping on the ground and occupied in base and terrene workes but afterward they obtained liberty and authority when they were delivered and so the serpent was turned into the rod. 3. Some referre it to Moses that he was as a serpent that is terrible to Pharaoh but he was comfortable to the people of Israel Simler 4. Augustine doth by way of allegory apply it to Christ hee is the rod turned into the serpent the rod of the Crosse which seemed base and contemptible unto the Jewes became the wisdome of the Gentiles 5. Rupertus another way doth interpret it of Christ The rod cast upon the ground was the Sonne of God taking our nature upon him it became a serpent so Christ was that serpent hanged on a tree by the serpent Christs death is signified because by the serpent death came into the world and by Christs death the serpent was overcome 6. Pererius here understandeth by the serpent cast upon the ground the nature of man corrupted by the temptation of Satan and restored by Christ as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God which before they are shewed in the world are as a rod not felt but afterward they are fearefull and terrible even unto the children of God as Moses fleeth away at the sight of the serpent Ferus 8. But the best signification is this First in generall that these signes are terrible both to strike a terror in the heart of the Egyptians as also mystically to shew a difference of the Law the ministery whereof is fearefull and full of terror and the Gospell which bringeth comfort Ferus as also in particular it sheweth that the rod of Moses government should be terrible as a serpent to the Egyptians but as a rod and scepter of upright and lawfull government to the people Iunius QUEST III. What is signified by the leprosie of Moses hand Vers. 6. BEhold his hand was leprous as snow First some make the signification of this signe morall as that the leprous hand of Moses sheweth the workes of the Law that justifie not Ferus 2. Some make the sense thereof mysticall Augustine in the place before recited and Rupertus understand the leprous hand of the Synagogue of the Jewes rejected that are cast off as the leprous person was shut out of the hoste and the hand restored and healed betokeneth the Church of the Gentiles adopted in stead of the Jewes Pererius referreth it to Christ that he being the hand that is the power of his Father by taking our nature upon him became as it were leprous that is deformed and contemptible by his suffrings and passion but by his resurrection and ascension his glorie appeared 3. Some doe rather rest in the historicall sense Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude who in their deliverance received their former liberty Theodoret thinketh the leprosie better to signifie the pollutions of Egypt wherewith Israel was defiled who being delivered were restored to the true and sincere worship of God Ferus doth thus interpret it that Moses at his first sending was an occasion that the Hebrewes were more cruelly handled for say they Yee have made our savour to stinke before Pharaoh chap. 5.21 but afterward his ministery and message wrought their joy and deliverance 4. But because the hand being the instrument of working betokeneth the ministery and authority of Mâ—ses the best application is that God would use a meane instrument to effect his will Moses in regard of his base and contemptible estate having lived a long time in exile and banishment seemed as a thing leprous and vile yet God should in this his service make him a glorious vessell and instrument sic Iuâ—iuâ— Simlerus 5. And this signe did both shew in generall that as the leprosie is only cured by God so their deliverance was only Gods worke Ferus and in particular to admonish Moses that he should not be lifted up in his minde because of the miracles wrought by his hand but be humled with the remembrance of his owne infirmity the leprosie of his hand Theodoret. QUEST IV. What kinde of leprosie Moses hand was striken with AS snow That is white as snow as Iunius see also Philo and Iosephus 1. This was the worst kinde of leprosie called Elephantiasis because it spotted the skin and made it looke like to an Elephants there were of it two kindes the common and generall leprosie and a peculiar onely found in Egypt which was incurable and commeth by contagion of the river Nilus as Luâ—râ—â—ius writeth lib. 6. 2. This white leprosie was of all other the worst when the body was all over spotted with white markes full of white scales and scurfe whereof there were two principall signes when the white spots did change the haire also white and were deeper and lower than the skinne Leviâ— 13. 3. With this kinde of incurable leprosie was Miriam striken being leprous white as snow and halfe eaten and consumed
owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh said unto them I
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
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
hurt to their father but it so fell out The wicked are said to hate their owne soules and to procure unto themselves eternall death whereas simply they hate not their soules neither would be damned but upon their committing of sinne it so falleth out that their soules perish by their meanes as if they hated them unruly patients that will not obey their Physitians whereupon followeth death are said â—o seeke their owne death and yet they desire to live but upon their unruly and disordered behaviour death followeth So God is said to harden Pharaohs heart by the like figurative speech because the hardning of their heart ensueth upon the abuse of those things which God intendeth not to that end but they pervert them to their owne hurt Ex Perer. All this may safely bee received and acknowledged and yet somewhat more is to be added as shall afterward appeare QUEST XXIII How diversly in Scripture these termes of blinding and hardning are taken BUt by the way this word to blind to harden though it signifie an action proceeding from him that hardneth yet is it not alwayes so taken therefore we shall find that foure wayes in Scripture a thing is said to blinde and consequently to harden 1. Giftes are said to blind the â—â—es Deut. 16. Not that they being a dead thing can corrupt the judgement but mans corrupt heart taketh occasion and is thereby enticed to pervert justice 2. The Devill is said to blinde the mindes of the wicked â— Cor. 4.4 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blind the eyes Esay 6.10 and to harden Pharaohs heart gifts doe blinde occasionaliter by way of occasion the malice of mans heart blindeth meritâ—â—â—â— by way of desert and meritoriously because it deserveth to be further blinded and hardned the Devill blindeth incitando by inciting and provoking unto sinne And God as is before shewed by withdrawing his grace and inflicting the punishment of induration upon them QUEST XXIV How divers wayes the Lord forsaketh those which are hardned FUrther God is said to harden mans hart in his diverse leaving and forsaking of them 1. Hee suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1 24. he gave them up to their hearts lusts 2. He giveth them ease abundance prosperity whereby they are intangled therefore the Prophet prayeth Give me not riches lest I be full and forget thee Prov. 3. 3. He denieth them the benefit of wholsome corrections and afflictions whereby they should learne to know themselves as the Apostle saith the Lord receiveth no child whom hee doth not chastise 4 God forbiddeth his servants to pray for such and so they want the benefit of their prayers as Ieremie is forbidden to pray for the people chap. 7.16 5. God in his justice depriveth them of such as should travell for their soules and bring them unto God as the Apostles left the obstinate and wilfull Jewes and shooke off the dust of their feet against them Acts 13. 6. God taketh away from them the preaching and knowledge of his word as the Lord threatneth by his Prophet Amos to send upon them a famine not of bread or water but of hearing his word Amos 8.11 7. God suffereth them to be deceived by flatterers and unfaithfull counsellers as â—eboboâ—â— was by his young men 8. And the more strongly to delude them the Lord permitteth sometimes false Prophets to shew signes and wonders 〈◊〉 the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2. Thes. 2.9 9. The Lord permitteth Satan to invade them and to worke upon them at his pleasure as the evill spirit was sent of the Lord upon Saul and a lying spirit was in the mouth of Baals false Prophets to deceive Achab. 10. God taketh away from them all helpes whereby they should be defended against the assaults of Satan as the Lord threatneth to doe to his unfruitfull vineyard I will take away the hedge thereof and it shall be â—aten up I will breake downe the wall thereof and it shall be troden downe Isai. 5.4 11. But the Lord doth not thus forsake any till they have first forsaken God as Chrysostome saith Quod autem Deus non derelinquat nos nisi fuerit à nobis derelictus apertè ostendit Isaias That God forsaketh not us till wee have forsaken him I say sheweth chap. 59.2 Your iniquities have separated betweene you and your God Ex Perer. QUEST XXV God hardneth otherwise than by foreseeing BEside these divers interpretations of the hardning of Pharaohs heart by the Lord which I have abridged out of Pererius there are three other which I will briefly set downe first some thinke that this in that God is said to harden Pharaohs heart is to be understood of Gods prescience that he is said to harden it because he foresaw it should be hardned by their owne malice This seemeth sometime to be the opinion of Augustine in that God is said to harden Pharaohs heart Non ad operationem Dei sed ad prascientiam pertinere monstratur it is shewed to appertaine not to Gods operation or working but to his prescience But this cannot bâ— the meaning for by this reason whereas God foreseeth all the sinnes of men which are committed in the world God might be said himselfe to kill steale doe wrong because he foreseeth that such things shall be done in the world QUEST XXVI Whether God may be said to doe those things which he disposeth of to a good end SEcondly God may be said to harden Pharaohs heart because he disposeth thereof and directeth it to such an end as he himselfe propounded because thereby the Lord did take occasion to worke his miracles as he saith to Moses I have hardned Pharaohs heart that I might worke these my miracles Exod. 10.1 So as God ordained the end he may be said also in some sort to doe those things which helpe unto that end as Act. 2.23 Christ is said to bee delivered by the determinate councell of God yet was hee betrayed and delivered by Iudas whose act is said in some respect to be the Lords because God disposed of it to effect and accomplish his glorious councell in redeeming the world by the death of his Sonne But neither can this be safely affirmed that the Lord should bee said to doe those things which hee ordereth and disposeth for God so disposed of that spirituall combate which S. Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficienâ— for thee my power is made perfect through weakenesse yet God was not the worker of that temptation but the Apostle imputeth it to Satan 2. Cor. 12.7 And like as in the creation God made light but made not
not be amisse first to examine his reasons and then to confirme the truth 1. He urgeth these and such like places That God would have all men to be saved and come to the knowledge of the truth And I will not the death of a sinner If mercy be offered to all then the way is open for all to returne unto God Contra. 1. God indeed offereth himselfe unto all and denieth not the externall meanes to any if they had grace to apprehend them The Gospell hath beene preached to all the world and is many times to the impenitent and reprobate so God offereth grace to all but all will not receive it Augustine hereof thus writeth Correctio medecinabiliter omnibus adhibenda est etiam si salus aegrotantis sit incerta c. The wholesome medicine of admonition must be ministred to all though the health of the sicke be uncertaine that if he which is admonished belong to the predestinate it is unto him a wholesome medecine if he doe not it is a penall torment 2. The argument then followeth not God calleth all to repentance therefore all may have grace to repent The Scripture saith many are called but few are chosen Ambrose saith In aliis praevaluisse gratiam in aliis reâ—iluisse naturaâ— That grace prevaileth in some in others their obstinate nature resisteth 2. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken till they come into hell Contr. Everlasting punishment in hell is the end and execution of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Iudas and they whom the Apostle saith God gave them over to a reprobate sense Rom. 1.28 3. If any had beene in this life wholly excluded from grace Pharaoh of all other was most like yet his state was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Contr. 1. He reasoneth flatly against the Apostle who propoundeth Pharaoh as a vessell of wrath prepared to destruction Rom. 9. Now if there be hope for the vessels of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9.18 As God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebachadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other this sheweth their state to be most differing for if Pharaoh had beene no more hardned than Nebuchadnezzar was he would likewise have repented 4. We are to despaire of none in this life therefore it is possible for all to repent Contr. 1. Such as wee see and know commit a sinne unto death which is the irremissible sinne against the holy Ghost which I confesse is a rare thing now to be discerned such wee may despaire of because the Apostle forbiddeth us to pray for them 1. Ioh. 5.16 And those for whom the Lord did forbid Ieremy to pray chap. 7.16 what hope I pray you was there of them 2. Though wee in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent wee judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not But on the contrary side that some in this life are so hard hearted that they cannot repent and so are incorrigible and without hope of remission of sinnes it is proved thus 1. Sinne against the holy Ghost is irremissible as our Saviour saith He that blaspphemeth against the holy Ghost shall never have forgivenesse Mark 3.29 Therefore there are some in this life that cannot repent neither can have their sinnes forgiven them And because Bellarmine and Pererius and the rest here answer that the sinne against the holy Ghost is said to be irremissible not because it cannot at all be forgiven but because it is hardly forgiven therefore to prevent this objection that place of the Apostle is also urged that it is impossible for such to be renued by repentance Heb. 6.6 that which is impossible is not only hardly done but not at all 2. The foreknowledge and decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath foreseene some to be damned and decreed them to bee rejected as Iudas is called the childe of perdition Ioh. 17. therefore it is not possible for such to come to repentance to be saved therefore Gregory saith well Qua non sunt praedestinata obtineri non possunt Those things which God hath not predestinate cannot be obtained But God hath not decreed repentance for them that are rejected and reprobate 3. There is no hope of forgivenesse for that sinne for the which it is not lawfull to pray but there is a sinne unto death for the which we are forbidden to pray 1. Ioh. 5.16 Ergo c. Pererius answer here is that by sinne unto death is meant that sinne wherein a man continueth unto death and so dying therein he is not afterward to be prayed for Contr. 1. It would follow by this reason that no sinne of any is to bee prayed for while hee liveth for how doth any know whether a man may continue in a sinne till his dying day 2. The Apostle speaketh of such sinnes which a man seeth his brother to sinne now sinnes are onely seene to be done in this life neither is a mans repentance knowne which God may give him in his very passage out of the world 3. Let them shew us any place in all the Scriptures that authorizeth prayer for the dead if they can wherefore they are not to give a sense of Scripture that cannot be warranted by Scripture 4. The Apostle therefore calleth it a sinne unto death for the which there is no forgivenesse and so is there no sinne but blasphemy against the holy Spirit And thus Ambrose expoundeth it Non potest ibi exoratio esse veniae ubi sacrilegis est plenitudo there can be no intreating of pardon where there is fulnesse of Sacrilege 4. Where there can bee no repentance there can be no remission of sinnes but some have such hard hearts that they cannot repent Rom. 2.4 therefore the sinnes of such are irremissible 5. Hereunto may be added the testimonies of Cyprian Non posse in Ecclesia ei remitti qui in Deum deliquerit that he can find no forgivenesse in the Church that sinneth against God lib. 3. de Quirinum cap. 28. Of Ambrose Cassa erat proditâ—ris poenitentia qui peccavit in spiritum sanctum The betrayers repentance was in vaine having sinned against the spirit of God in Luc. 22.
quievit ab administrando God rested from creating another world but not from the administration and government thereof Lippoman as our blessed Saviour saith in the Gospell My father worketh and I woâ—ke 2. But God rested not as though he were wearie for virtus infinita non est fatigabilis an infinite power cannot be wearied as Gods power is infinite though Aristotle ignorantly denie it giving this for a reason why the earth moveth not because there is no power sufficient to stirre it out of the place lib. 2. de Caelo And beside potentia incorporea a power which is incorporeall is not subject to be wearie though it be not infinite as the Angels and the intellectuall part of man though this seeme sometime to bee dulled not in it selfe but in respect of the organes and instruments but if spirits of a finite nature are not fatigable or apt to be wearied much lesse God who is an infinite spirit Tostat. qu. 15. 3. Therefore God is said to rest both that this rest might bee mâ—numentum perfectae absolutae creationis a monument of the creation perfited and that God by his example might induce us in like manner to rest from our labours upon his Sabbaths QUEST XIV Of the changing of the Sabbath from the seventh day to the first day of the weeke THe seventh day 1. The Apostolicall Church changed the holy day of rest from the seventh day to the first which is the Lords day in remembrance of our Redemption by Christ which in the time of the new law is maximum beneficiorum recentissimum the greatest benefit and the newest and most fresh in memorie as the greatest benefit in the old law was the creation of the world 2. And although our redemption was purchased by the death of Christ yet because this benefit should not have a full perfection unlesse we should rise againe unto life eternall this day was to be assigned rather in memoriall of Christs resurrection than of his passion and though the rest of the Sabbath did signifie the rest of Christ in the grave having consummate and finished the painfull works of his passion yet because pretiosior nobis fuit resurrectio c. the resurrection of Christ was more precious unto us than his rest in the grave therefore not upon the Sabbath but upon the day of the resurrection doe we keepe an holy memoriall unto God Tostat. quaest 11. 3. The Apostolicall Church according to their Christian libertie in stead of the seventh day made choyce of the first in remembrance of the resurrection of Christ ut se à Iudaica synogoga discerneret that they might be discerned from the Jewish Synagogue Vrsin QUEST XV. How the Lord is said to have blessed and sanctified the day Vers. 11. THerefore the Lord blessed the Sabbath day c. 1. Not that other dayes were accursed sed quod prae aliis hanc celebrem fecit but because he preferred this before the rest for if those dayes are counted blessed and had in remembrance wherein some good is wrought for the Church or Common-wealth much more this day wherein all things were finished Simler 2. Of the other six dayes it is not said the Lord blessed them for it was sufficient quod in singulis illis creatura productae sunt that in every one of them some creature was brought forth but of this day it is said God blessed and sanctified it what is this He sanctified it ab aliis illum segregavit he did separate and set it apart from other dayes Chrysost. homil 10. in Genes 3. Benedictio semper importat multiplicationem c. Blessing doth alwayes imply multiplying So God bestowed many blessings and good things upon this day beyond other dayes Tostat. qu. 16. 4. Isidore doth specially referre this Commandement to the holy Ghost for these reasons quia spiritus sanctus septiformis dicitur c. because the holy Ghost in respect of the manyfold graces thereof is said to be seven-fold the sanctifying of the seventh day peculiarly belongeth unto the Spirit quia non est nominata sanctificatio nisi in Sabbato and because no mention is made of sanctification but in the Sabbath day and further for that dono spiritus sancti nobis requies aeterna prâ—mittitur by the gift of the Spirit eternall rest is promised unto us whereof mention is made in this precept 5. But how is the Lord said to blesse the Sabbath here seeing the Lord saith by his Prophet I cannot suffer your new Moones and your Sabbaths Isai. 1.13 The answer is that the Jewes sinned carnaliter observantes sabbatum in observing the Sabbath carnally and so the Sabbath is not acceptable unto God but when it is so kept as that it putteth us in minde of our everlasting rest in the Kingdome of heaven Isidor 2. Places of Doctrine observed out of the fourth Commandement 1. Doct. Of the generall and particular contents of this Commandement IN this Commandement generally all such holy works and duties are prescribed to be done whereby the service of God is advanced and likewise therein is forbidden either the omission and neglect of such holy works or the prophanation thereof by all such works as do hinder the holy exercises and are contrary thereunto 1. In particular here is commanded the faithfull and diligent preaching and setting forth of the Word of God as the Apostle saith Wo is unto me if I preach not the Gospell 1 Cor. 9.16 and he chargeth Timothie to preach the Word to be instant in season and out of season 2 Tim. 4.2 Contrary to this dutie are 1. The neglect and omitting of teaching and preaching as the Prophet Esay reproveth the idle and carelesse watchmen They are all dumbe dogges they cannot barke they lie and sleepe and delight in sleeping Isai. 56.10 2. The abusing and counterfeiting of this holy function when the word of God is not sincerely and purely handled but according to mens fansies and humours but the Apostle saith We are not as those that make merchandize of the Word of God 2 Cor. 2.17 2. The often administration of the Sacraments as occasion serveth is another exercise whereby the Lords day is sanctified as Act. 2.42 They continued in the Apostles doctrine fellowship breaking of bread Contrary hereunto on the Ministers behalfe are 1. The negligent administration of the Sacraments and omitting to call upon the people often to resort unto them 2. The corrupting or perverting of the Sacraments as the Romanists have turned the Sacrament into a sacrifice being ordained for the living they applie it to the dead Christ biddeth us to eat and drinke it they hold it up to be gazed upon and in many such things have they degenerated from the institution of our blessed Saviour 3. The carefull hearing of the Word of God is commanded and diligent resorting to the exercises of religion as the Bereans are commended for searching the Scriptures whether those things were so which the
yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one was Nathaniel a true Israelite in whom there
this doubt there is a threefold kinde of liberty to be considered a naturall liberty civill and spirituall 1. The naturall liberty I call that wherein Adam was created being subdued to no bondage neither spirituall of sinne nor corporall in any outward subjection to any creature but as he had a freedome of will and was made Lord of his affections within that he needed not to have sinned unlesse he would himselfe so he had the dominion of the creatures given unto him This originall liberty of nature considered servitude and bondage was brought in as a punishment of sinne and so is not simply and of it selfe agreeable to the Law of nature 2. But now since Adams fall there is another kinde of civill liberty and civill servitude opposite unto it Civill liberty is defined to be a naturall faculty for every man to doe as himselfe liketh nisi si quis aut 〈◊〉 aut jure prohibetur unlesse one be hinâ—â—â—d by force or in right for that is no true liberty for a man against right to doe what him liâ—teth serâ—itude contrariwise deâ—â—eth unto a man power vivend◠〈…〉 to live as he would according unto nature Now this servitude simply accordeth not with nature as the Apostle saith If yet thou mayest be free use it rather 1 Cor. 7.21 shewing that every one by nature desireth liberty and freedome But after a sort this servitude is agreeable to nature not simply or of it selfe but as other punishments are said to be naturall as tending to the maintenance of society among men which is properly naturall And if it be objected why since all men are fallen in Adam and so brought into subjection why all likewise become not servants the answer is that two things must be considered in this our corrupt state the one is the Law of corruption brought in by sinne the other the goodnesse of God that although all men are subject by sinne to the same bondage and corruption yet the goodnesse of God qualifieth that slavish condition of nature as that some doe enjoy an outward liberty and freedome like as in the inward faculties of the soule the Lord giveth unto some more light of understanding dexterity of wit profoundnesse of judgement and other naturall gifts than unto others 3. The spirituall liberty is wrought in us by grace in Christ which is from the subjection of sinne and malediction of the Law that our conscience is no more terrified with slavish feare but we are at peace with God and beside by this spirituall liberty the faithfull have restored unto them the dominion over all creatures that though not in externall possession yet in a spirituall right all things are theirs whether the world life death things present or things to come 1 Cor. 3.22 and all things worke to the best to those that love God Rom. â— So these may very well stand together externall servitude and spirituall freedome it is possible for one to bee a freeman to God and yet a servant in the world and another to be a bondman to sinne and yet free in the world for there are divers objects of these two kindes of liberty and bondage the outward freedome respecteth this life and state the free use of riches and pleasures of this life the spirituall and internall freedome hath set before it the salvation of the soule the favour of God and life eternall Christian religion then overthroweth not the diversity of degrees among men But as Christ though he were by his spirituall right free from all taxes and impositions yet lest he should offend payed poll money Matth. 17. so Christians though they are made free by faith in the Sonne yet for the maintenance of peace and love and avoiding of offence in disturbing the temporall State they are bound as well as others to be subject unto the powers of this world Et potestatibus 〈◊〉 nos subjici in eo homine qui elementis ex quibus constat subditus est In respect of that man of ours which is subject to the elements whereof it consisteth Borrh. QUEST XI How these six yeeres are to be accounted Vers. 2. HE shall serve thee six yeeres in the seventh he shall c. Some doe expound this De publico generali anno septimo of the publike and generall seventh yeere some of the private as every mans service began Lippoman But that it is to be understood of the publike yeere of intermission it may be made plaine by these reasons 1. Because whereas every seventh yeere was appointed a yeere of intermission to forbeare tilling of the ground or exacting of debts Levit. 25. Deut. 15. if every man should make a yeere of remission of servants in his owne house and not observe the generall and solemne yeere of intermission this would have brought in and bred a great confusion Tostat. 2. This also appeareth by the analogy of the great yeere of remission which was in the fiftieth yeere for there the buying of possessions or servants was noâ— to be counted from the time of such buying but from the yeere of Jubile for as many yeeres or few remained of the Jubile so was the price to be valued Leviâ— 25. Tostatus 〈◊〉 Lyran. 3. And beside seeing in the seventh yeere there was a 〈…〉 for if a man might exact serâ—ice of his servant and not 〈…〉 more base than their substance which is not to be 〈…〉 then the meaning is not that every 〈◊〉 of the Hebrewes 〈…〉 for it might so full 〈◊〉 that he should serve but one if he were bought immediatly before the yeere of Jubile but that he should not at any time serve above six yeeres Tostat. QUEST XII The reasons why they ought to set their servants free HE shall goe out free for nothing 1. That is he shall pay nothing for his liberty because he is made free by the Law nor yet for any thing else As if the servant had lien sicke any time of the yeeres of his service and his master had beene at cost in healing of him his master in this case was to expect no recompence because his servant was as his possession even as the oxe or asse purchased for his profit and therefore his master was to stand to the losse of it Tostat. qu. 6. 2. And the reasons why this favour was to be shewed unto the Hebrewes being servants were these 1. The Lord saith For they are my servants which I brought out of the land of Egypt Levit. 25.42 that is he doth not only put them in minde of that generall benefit of their deliverance out of the bondage and servitude of Egypt the remembrance whereof ought to make them kinde and mercifull to their servants the Hebrewes which were partaken of the same common deliverance But the Lord likewise pleadeth his right and interest in them saying They are my servants so that although the Lord did somewhat depart from his owne right in suffring of them to serve six yeeres in regard of
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
it may be thus answered 1. There is no mans righteousnesse which is sufficient for himselfe much lesse is it of such force as to extend to so many generations that God for the fathers righteousnesse should forgive all the sinnes of their posterity they were not Abrahams merits but Gods gracious promise made to Abraham which procured such favour and mercie to his posterity 2. Only the merits of Christ are of such infinite vertue partly in regard of the perfection of his obedience wherein was no defect and partly for the worthinesse of his person being both God and man that the force thereof indureth to all generations But in Christs death there is both merit and mercie to bee considered in that Christs death satisfieth fully for the sinnes of the world it is a worke of merit not of mercy in respect of the Redeemer for the death of Christ being given for our sinnes is aliquid aequâ—valens of like value fully answerable to Gods justice therefore forgivenesse of our sinnes is merited by Christ not purchased of favour But in respect of us it is of mercie both in that God gave his Sonne to dye for us it shewed his mercy and love toward us 1 Ioh. 4.9 And in that Christ would vouchsafe to dye for us being sinners was his great mercie and love Rom. 5.8 And thirdly that he applieth the merit of his death to us and maketh his righteousnesse ours for where no workes are but faith the wages is not counted by debt but of favour as the Apostle sheweth by the contrary That to him that worketh the wages is not counted of favour but by debt Rom. 4.4 Tostat. qu. 7. QUEST XVII After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation VPon occasion of these words vers 7. of Gods reserving mercie unto thousands and visiting iniquitie to the third and fourth generation Tostatus inferreth certaine propositions and conclusions which may serve further for the explanation of this verse 1. The promise of shewing mercie to a thousand generations is most certaine and alwayes performed but the other visitation to punish God alwayes executeth not because he is more inclined to mercie than justice 2. The children which suffer for their fathers sinnes may beare the iniquity of many of their predecessors at once as Tostatus reckoneth fifteene persons in foure generations for whose sinnes the childe may suffer as on his fathers side there are his father his grandfather grandmother great grandfather and great grandmother and his belser and beldame these make seven and there are as many on his mothers side all these make 14. persons of his predecessors and ancestors within foure generations and himselfe maketh the fifteenth so likewise the childe may fare well for many of his good predecessours sake but they are not limited to the generations as the other and so cannot be numbred 3. According to the greatnesse of the righteousnesse or iniquity of the fathers so is mercie or judgement extended more or lesse unto their seed mercy may be shewed to a thousand that is many generations and sometime it may be restrained to fewer as the Lord promiseth Iehu that his seed shall sit upon the throne of Israel but unto the fourth generation 2 King 10.30 And so the punishment never exceedeth the fourth generation but it may fall out that it doth not reach so farre according to the quantity of the sinnes of the fathers which the children imitate 4. It is often seene that the children may both be afflicted for the sinnes of their fathers in one respect and in another receive mercie as Rehoboam for Davids sake held the Kingdome of Judah but for the sinne of Salomon and his owne he lost the Kingdome of Israel 5. The more vertuous predecessors one hath the greater mercie shall he receive as the blessing of Abraham Isaack and Iacob were more availeable than if there had beene but one of them and therefore Iacob saith to Ioseph The blessings of thy father shall be stronger than the blessings of mine Elders Gen. 49.26 for he had his fathers blessing and all the rest concurring therewith 6. The more evill predecessors one hath the greater punishment he receiveth his owne sinne also being added to theirs as Salomon for his owne sinne deserved to be deprived of the Kingdome but for his fathers sake he injoyed it still yet he had trouble in his old age But Rehoboam because of Salomons sinne and his owne had a greater punishment the losse of the Kingdome of Israel Tostat. qua st 10. QUEST XVIII Why Moses made haste Vers. 8. THen Moses made haste 1. Some Hebrewes thinke that Moses made this haste when he heard the Lord pronouncing that he would visit the iniquity of the fathers to the third and fourth generation lest the Lord should have proceeded to more generations to the fifth or sixth But it is not like that Moses would interrupt the Lords speech or that he would presume to alter the Lords purpose Tostat. Simler 2. Cajetane thinketh that Moses à principio visionis prostraverit se from the beginning of the vision did prostrate himselfe But how could he have then seene this goodly vision of the Lords back-parts if he had beene prostrate upon the ground 3. But these were the reasons why Moses made haste being stricken with admiration at the presence of God which both by this glorious apparition and by the Lords voice was manifested hee humbleth himselfe Marbach Being thereto invited also suavissima concione by the most sweet and comfortable speech of the Lord Osiander And he maketh haste ne omitâ—eret opportunitatem lest he should omit the opportunity offered for the Lord passed by as in haste Ferus Like as subjects use to offer their petitions to the Prince at his first comming into any City quia suam praesen iam omnibus jucundam esse volunt because they will have their presence comfortable to all Simler QUEST XIX Of Moses prayer the manner thereof and of Moses perswasions vsed in his prayer Vers. 9. I Pray thee c. that the Lord would now goe with us 1. Moses had obtained this before but he still renueth the same petition Timebat enim ne superveniret impedimentum propter pâ—ccitum populi He was afraid lest through the peoples sinne some impediment might fall out to hinder the Lords purpose Lyran. Tostat. And he doth renue his prayer as our blessed Saviour prayed thrice in the garden quia non sufficit semel orasse because it is not sufficient to pray once Lippom. De novo orat c. Hee prayeth also anew because he desired new promiseâ— Ferus 2. Moses useth three perswasions in this his prayer one is from the condition of the people because they were of a stiffe necke and had so much the more need of Gods presence to mollifie them â—un And so Moses returneth that upon God as a reason of his presence which the Lord had alleaged before