60. yeares Gen. 25.26 and Iacob was an 130. when hee went into Aegypt Gen. 47.9 which all make 215. yeares the other 215. yeares may be accounted thus Cahath the sonne of Levi went downe with Iacob into Aegypt who as Eusebius thinketh begat Amram at 70. yeares Amram also at 70. might beget Moses who lived 80. yeares before the departure of the Israelites out of Aegypt the whose summe maketh 220. yeares from the which we must detract five yeares of the age of Cahath when he came downe with Iacob into Aegypt so there remaineth 215. yeares which is the time of the sojourning of Israel in Aegypt ex Mercer 3. Though the Israelites dwelt in Aegypt 215. yeares yet they were not kept in thraldome and affliction above an 130. nor yet so much for all the time of Iosephs government after Iacob came into Aegypt must be accepted which was 71. yeares for Ioseph was then 36. yeare old 30. yeere old hee was when he stood before Pharaoh and expounded his dreame Genes 41.49 and the seven plentifull yeares were past and two of famine Gen. 45.11 And Ioseph lived in all 110. yeares if then 39. bee deducted from 110. there will remaine 71. yeares all this while Israel was not afflicted Beside whereas their affliction began not till Ioseph and all his brethren were dead Exod. 1.6 and Levi supposed to bee 44. yeare old when he came into Aegypt lived 137. yeare Exod. 5.16 was 39. yeares in Aegypt which being subtracted from 215. yeares the time of their dwelling in Aegypt there will remaine not above 122. yeares which was the time of their thraldome and bondage in Aegypt 4. Their foure hundred yeares of servitude in a land not theirs 1. must not be counted from Abrahams first comming into the land of Canaan as Chrysostome for from thence the 430. yeares mentioned Exod. 12.40 must take beginning and the text is thy seed shall be a stranger we must then begin to count from the birth of Isaak Abrahams seed 2. Neither is it like that God afterward seeing their extreme affliction shortned this time of 400. yeares which also is Chrysostomes conjecture for Gods word altereth not and S. Steven Act. 7.6 abridging this story setteth the same time of 400. yeares not of 430. as some latine copies have wherein the translation is corrupted 3. Neither is the land of Canaan here to be excluded as Oleaster thinketh for although it was promised to Abraham for an inheritance they were as yet strangers therin for Abraham had not so much as a breadth of a foot Act. 7.5 and Iacob counted himselfe a pilgrime and stranger there Gen. 47.9 4. Neither to make up these foure hundred yeares need we with Iosephus to count 170. yeares betweene Iosephs death and Moses birth which was not above 64. yeares Iosephus confuting Cheremons errour that would have Ioseph and Moses both of one time falleth into another rour himselfe 5. Wherefore this time of 400. yeares must begin at Isaaks birth though precisely they were 405. yeares which few odde yeares in so great a summe maketh no great difference Againe this land not theirs is not only Aegypt but Canaan and where the text rehearseth these three they shall be strangers serve and be entreated evill wee must joyntly not severally apply all these to the time limited of 400. yeares that this whole time they were either strangers or served or were afflicted and so Augustine well understandeth qu. 47. in Exod. Mercer QVEST. XV. How diversly a generation is taken Vers. 16. IN the fourth generation they shall come hither c. A generation is sometime taken for the whole life of man and continuance of an age as Matth. 24.34 this generation shall not passe till all these things be fulfilled that is some now alive may live to see it sometime it is taken for the succession of persons as Matth. 1.17 sometime for a certaine number of yeeres as for the space of ten yeares Baruch 6.2 the time of the captivity in Babylon which was 70. yeares is limited to seven generations for 20. yeares Euseb. lib. de praepar 10. c. ult for 33. yeares Herod lib. 2. for 30. Diodor. lib. 3. c. 13. for an 100. Dyonis Halicar lib. 1. Rom. antiquit According to these divers acceptions 1. Some doe understand here a generation for an 100. yeares but that cannot be for the Israelites came not out in the fourth hundred yeare but in the beginning of the fifth Iun. 2. Some take it for the space of seventy yeares out of the Psal. 90.10 and so after the Israelites had dwelt three generations that is thrice 70. yeares 220. yeares in Aegypt then in the fourth 70. yeare they entred the land of Canaan sic Iunius But the best computation of these generations is from the succession of persons yet we must neither begin from the eldest persons that entred into Aegypt as Cajetanus and Lyranus reckon these foure generations from Iacob to Iudas from Iudas to Pharez Pharez to Ezron Ezron to Caleb so also Mercerus which make foure generations which computation is a great errour for that Caleb which entred to Canaan was not the sonne of Ezron but of Iephunne Ios. 14.6 long after the other Caleb for we reade of three Calebs the first the son of Ezron 1 Chron. 2.9 the second the sonne of Hur ibid. v. 50. the third the sonne of Iephunne 1 Chron. 4.15 from Iudah to this Caleb were six or seven generations neither could Ezron bee the father of this Caleb for Ezron came downe with Iacob into Aegypt Gen. 46.12 and Caleb was about 40. yeare old when the Israelites came out of Aegypt Iosu. 14.7 and the time of the Israelites abode in Aegypt was 215. yeares take from that the 40. yeares of Calebs age and suppose Ezron to have beene but five yeares old at his comming to Aegypt by this account he should be 170. yeare old before he begat Caleb whereas Caleb the sonne of Ezron was borne long before his father was 60. yeares old 1 Chron. 2.21 wherefore that Caleb which lived with Iosua was not the sonne of Ezron Neither must we account only those generations that were borne in Aegypt as Perer. for so wee shall have but three generations Caath begat Amram in Aegypt Amram Aaron Aaron Eleazer who divided the land but the right reckoning is to begin from the youngest of those generations that went downe to Aegypt and so from Kohath to Eleazer are foure generations Cohath begat Amram Amram begat Aaron Aaron Eleazer 4. But Philo his allegoricall conceit I let passe who by the fourth generation understandeth the fourth age of mans life when after the simplicity of his childhood the riot of his youth the instruction of his middle age he commeth to yeares of gravity and judgement for who seeth not how unproper and disagreeing to this historicall prophecie such mysticall collections are QVEST. XVI Why God spared the wickednesse of the Amorites Vers. 16.
any Cajetan 2. Non tam lunut peccata parentum quam natura debitum They doe not so much rue the sinnes of their parents as yeeld natures debt which God may exact when and of whom and how he please Iun. annot Iosh. 7. vers 25. 3. It must be understood of temporall punishments which may be inflicted for the fathers sinnes Tostat. qu. 9. 4. But the best solution is that God sheweth mercie unto a thousand generations of them that love him and visiteth the iniquity of the fathers to the third and fourth generation of them that hate him which words although they be not inserted here are added to the second Commandement Exod. 20. 5. But Tostatus thus objecteth to this last answer 1. That the wicked children of good parents are found to be respected for their fathers as the Lord suffered the wicked Kings of Judah to sit upon the throne for their father Davids sake 2. If this should be understood of shewing mercie to the vertuous seed and vengeance to the wicked race they should be respected for their owne piety or sinne not for their fathers 3. If the children are punished which are found in their owne sinnes how can the third or fourth generation be counted from themselves therefore they are punished for their sinnes from whom the account of the generations beginneth 4. In this sense there should be no difference betweene the continuance of mercie to a thousand generations and of punishment to the fourth generation for the wicked for their owne sinnes are not punished only to the fourth generation but to a thousand also Tostat. qu. 10. Contra. 1. It is not denied but that God may bestow temporall blessings upon the children of the righteous though they be wicked but that is not generall nor perpetuall God sometimes is so mercifull as he was to Davids posterity for some reasons best knowne to himselfe But this promise is generall and certainly holdeth not but where the children imitate the fathers piety 2. The condition of them that love me and of them that hate me is not understood of the particular but the exemplary vertues or sinnes of the children wherein they imitate their parents and so they are both their parents origine exemplo in respect of the originall and example and theirs in imitation 3. The generations are counted from him whose evill example they corruptly imitate for otherwise a mans private and particular sinnes concerne but himselfe only So the wicked posterity of the wicked are both punished unto the third and fourth generation for the exemplary sinnes of their fathers which they imitate and for their owne sinnes they are punished without any limitation 4. The same answer may serve to the fourth objection for the difference is in this that mercie is extended unto the righteous seed of the righteous in a double respect both of the examplary vertues of their fathers whom they imitate and of their owne righteousnesse and this without limitation even to a thousand generations not that there shal be so many generations in the world but to shew that Dei misericordia nunquam exhauritur Gods mercie is never drawne drie Vatabl. So the wicked race of the ungodly also is punished in a double manner for imitating their fathers sinnes which punishment extendeth not beyond the fourth generation and for their owne sinnes which every one shall be judged for in his generation and that for ever QUEST XIV How Moses and Ezechiel may be reconciled WHerefore Rupertus resolution here is very sound Non portat filius iniquitatem patris quandocunque non imitatur The sonne doth not beare the fathers iniquity when he doth not imitate his sinne and so he reconcileth Moses and the Prophet Ezechiel who saith The sonne shall not beare the iniquitie of the father chap. 18.20 And yet the Lord here saith to Moses that he will visit the iniquity of the fathers upon the children c. The Prophet speaketh of such children as decline their fathers evill wayes the Lord here of such as imitate their fathers impiety 2. Cajetane giveth another solution Hic est sermo de poena corporis ibi de poena animae Here the Lord speaketh of the punishment of the body there of the punishment of the soule But it is evident that the Prophet speaketh also of temporall punishment as that proverbe used among the Israelites must be understood Our fathers have eaten sower grapes and our teeth are set on edge they doe not meane that their soules were punished for their fathers sinnes but their bodies 3. Tostatus as is shewed before quest 13. thinketh that the Prophet speaketh only of punishment by death and so the children are not punished for their fathers sinnes only infants excepted but this place he would have understood of other temporall punishments which the children may suffer for their parents sinnes Tostat. qu. 9. Contra. But this observation doth not hold for Eli his posterity were even cut off by death for the sinne of Eliâ—s house it is told him by the Prophet that there should not bee an old man of his house 1 Sam. 2.32 which came to passe when 85. of his posterity were slaine by Saul in one day 1 Sam. 22. Therefore the former solution of Rupertus is the best See more hereof chap. 20. quest 7. and 8. upon the second Commandement QUEST XV. How a thousand generations are to be counted Vers. 7. REserving mercie for thousands 1. It must not be taken strictly and precisely for a thousand generations for so many there shall not be from the beginning of the world to the end thereof as may be thus shewed 1. From Adam to Christ were not much above 4000. yeeres Tostatus counteth them above 5000. but he is therein greatly deceived yet according to Saint Lukes computation there are but 70. generations from Christ to Adam and in Matthewes genealogie but 62. twenty from Adam to Abraham and from thence to Jesus 42. generations if in foure thousand yeeres and odde there were but 70. generations a thousand generations according to that proportion would require above forty thousand 2. Againe if a generation be taken for an hundred yeeres the longest time of a mans life the summe would amount to an hundred thousand yeeres if it be restrained to that age when a man is apt for generation which is twenty or twenty five yeeres a thousand generations will make up twenty or twenty five thousand yeeres 2. Wherefore a thousand generations are here taken indefinitely for many generations Tostatus For universa familia the whole family of the righteous Ferus Signifying that Gods mercie shall never be exhaust toward the righteous and their seed QUEST XVI The fathers merits are not extended to their children only Christs merits are extended to infinite generations BUt if God doe shew mercie unto the posterity of the righteous for their fathers sake it seemeth to be of merit for the worthinesse of their fathers how then is it a mercie Hereunto
a great distance Tigris by Ninive Euphrates by Babylon and then ioyning together and parting againe doe compasse Mesopotamia so called because it is betweene the rivers These then are the foure heads or streames of Paradise as hath beene shewed QVEST. XVII Whereof Adam was made and of the excellent constitution of his body Vers. 7. THe Lord God made man of the dust of the earth First it is evident that God only made man not the Angels they were not so much as preparers or temperers of the matter whereof man was made as some have thought for God himselfe said Gen. 1.26 Let vs make man 2. Man was made of the dust as the thinner and purer part of the earth not of a slimy matter mixed of earth and water as some thinke and this is evident by this reason Man was made of that element to the which he is last resolved but his body falleth at the last to dust Gen. 3.19 Dust thou art and to dust thou shalt returne Wee deny not but that out of dust God might prepare a second matter compounded of the elements and thereof frame mans body but it is curiosity to inquire after that which is not in Scripture expressed or out of the same by some collection may bee gathered 3. It is also evident that God made mans body of a more excellent constitution than any creature beside and of a fit temper to be a convenient instrument for his soule 1. Mans body hath the preheminence in respect of his upright stature whereas other creatures looke downewards whereby he should be admonished to looke upward toward his Creator and to behold the heavens as also thereby is signified the lofty dominion and command which is given unto man over other creatures 2. The temperature of mans body is most excellent whereas other creatures by reason of their grosse and cold humours doe grow over beasts with haire fowles with feathers fishes with scales 3. The fashion of mans body and the ready use of his members surpasseth all other creatures as God hath given unto man his hands whereby he worketh and perfecteth the invention of many profitable art 4. Though other creatures in the quicknesse of some senses exceed man as the vulture in seeing the dog in smelling the moule in hearing the spider in feeling and in strength many beasts goe beyond man yet herein is mans excellency that he both better discerneth and judgeth of the outward sense and is endued with reason wherby he subdueth all other creatures to his service and so maketh use unto himselfe of their strength sense or what other naturall faculty they have Lastly it was fit that mans body should bee made of an earthly not of an â—ethereall or celestiall matter because he was to live in the earth and for that such a body was fittest to bee capable of sense by the which the soule being sent into the body as a naked table might gather experience and by experience knowledge Perer. QVEST. XVIII In what state or age Adam was created 1· FVrther that Adam was created in a perfect age it is without question because his body was in the first instant apt to generation for the Lord said unto them increase and multiply and immediately after his transgression Cain was begotten Genes 4 1 2. But in what age and stature of body Adam was created it is not so certaine some think that he was made about the yeares of Christs age between 30. and 40. but I rather approve their collection that thinke his body was in the creation of the same growth and perfection wherein those long lived Patriarks were fit for generation which was about 65. yeares for at that â—ge Kenan Henoch begat children and none under those yeares Genes 5.12 whereupon it followeth that 〈◊〉 Adams bodie did shew as it were 50 or 60 yeares in his creation he might well bee thought to bee â—ongest liver of all the Patriarks for he lived after his creation 930 yeares to the which adde 50 yeares â—ll which time his bodie if it had beene borne would haue beene growing to that state wherein he was â—reated and so he shall exceed the age of Methuselah who lived but 969 yeares 3. But that is a ridiculous conceit of Ioannes Lucidus lib. 1. de emendat tempor c. 4. that Adam was the biggest Giant that ever was and Moses Barcepha reporteth the like fansie of some that iudged Adam to be of that bigge stature that 〈◊〉 could wade ouer the Ocean This fansie is grounded vpon the Latin text Iosu. 14.15 the name of Heâ—orn was before Ciriatharbe or citie of Arbah Adam the greatest among the Anakims is there placed and â—hose Anakims say they were Giants Contra. But the text in the Hebrew is thus he was a great man among the Anakims meaning Arba before mentioned the word indeede is Adam which is here no proper name but a common name for a man as it is taken in the Scripture he a great Adam or man among the Anakims if Adam should be taken properly then must they make the Giant Arba and Adam all one which is impossible the one living before the other after the floud QVEST. XIX Whether Adams soule was created after his bodie Verse 7. ANd breathed in his face the breath of life and the man was a living soule 1. We neither thinke that Adams soule was created before his bodie as Plato among the heathen and Origen among the Christians thought that all soules were made together in the beginning and after sent into the bodie 2. Neither that Adams bodie and soule were created in the same instant together as Damascen lib. 2. de fide c. 12. Thomas Aquinae with others are of opinion 3. But wee rather judge with Chrysostome hom 12. that Adams bodie was first framed out of the dust and then God breathed into it life and this opinion is most agreeable to the text that God first made man out of the dust and then breathed the breath of life and so he became a living soule so that he was not a living soule in the first instant of his creation but after God had breathed into him the breath of life such also is the generation of Adams posteritie the bodie is first framed in the wombe and then the soule is infused as David describeth the manner of his conception Psalm 138.15.16 I was made in a secret place and fashioned beneath in the earth thine eyes did seeme when I was yet without forme where David may seeme to allude to Adams creation who properly was framed beneath in the earth and of whom also it may truly bee said that God saw him when hee was yet without forme QVEST. XX. What is meant by breathing the breath of life Vers. 7. THe Lord had formed man c. 1. The word is jatsar which signifieth to fashion or to give shape so the Lord here doth perfect the feature of man 2. He is made
21.22 2. The divers readings Vers. 7. Because of their exactors I.V.A.P.S. rather than taskmasters B.G. The word is derived of Nagash to exact oppresse Vers. 12. For I will be with thee I.V.A.P.S.B. rather than I will be with thee L. for here the causall particle for is wanting or Certainly I will be with thee G. chi signifieth for because This shall be a token unto thee that I have sent thee when thou has brought c. ye shall serve God upon this mountaine I.S.A.P. that is this vision which thou seest shall be a signe not as the most reade That this shall be a signe namely that which followeth and shall serve me G.B.V.L. for the perfect distinction athuah commeth betweene and that could not properly be a signe to confirme him presently which was to be fulfilled afterward Vers. 14. Eâ—ich which am hath sent me I. to whom consenteth Simlerus rather than I am that I am V. LS.B.G.X or I shall be what I shall be A.P. The first Ehich seemeth to be a proper name because God answereth directly to Moses question who was desirous to know his name the second Ehich is an interpretation of the former and not part of the name because that Ehich is but once repeated in the end of the verse Ehich signifieth properly I shall be but it is usuall with the Hebrewes to put the future for the preter tense Ehich hath sent me that is I am B.G.V. I shall be A.P. rather than he that is hath sent me L.S. for Ehich is the first person of the future of hajah to be Vers. 18. They shall hearken to thy voice I rather than heare thy voice V.L.S.B. or obey thy voice G.A.P. for then the preposition Lamed which signifieth to should be superfluous Vers. 18. The God of the Hebrewes hath met with us I.V.B.G. cum caeter rather than hath called us S. L. for the word is Karah with he to meete or come against not Kara with aleph which signifieth to call Vers. 19. The King of Egypt will not let you goe yea not by strong hand I.V.A. rather than he will not let you goe but by strong hand L.S.B.G. the word is Velo yea not or and not the meaning is that hee will be so obstinate that he will not a great while let you goe though he feele Gods mighty hand Vers. 22. And ye shall spoile Egypt or the Egyptians I.G.S.L. better than robbe the Egyptians B. Naâ—zal in Piel signifieth to take the spoile as 2. Chron. 20.25 They tooke the spoile to themselves 3. The explanation of doubtfull questions QUEST I. How long Moses kept his father in lawes sheepe what he did in the meane time and to what end he was so exercised Vers. 1. WHen Moses kept the sheepe 1. Concerning the time when this vision here following was shewed to Moses it fell out 40. yeeres after he fled out of Egypt Acts 7.30 about the 80. yeere of his age for so old he was when Moses appeared before Pharaoh Exod. 7.7 which was the same yeere Perer. 2. so that Moses kept his father in lawes sheepe the space of 40. yeeres for he was 40. yeeres old when he visited his brethren Acts 7.23 and now he was 80. yeere old wherein appeareth the singular patience of Moses that was brought ab aula ad caulam from the court as it were to the carte and in this state of life continued forty yeeres Simlerus During which time it is supposed that he wrote the Booke of Genesis and the Booke of Iob for the comfort of his afflicted brethren in Egypt But it is very like that hee gave himselfe to contemplation and much profited in the study of wisedome the grounds whereof he had learned in Egypt Perer. ex Philone 3. And thus it pleased God to exercise Moses in a shepheards life for these causes 1. That by this meanes he might fully bee weaned from the pleasures of Egypt and as it were renounce the world Perer. ex Gregor 2. The pastorall life and discipline was a kinde of introduction to prepare him for the governement which afterward hee tooke upon him as it is in the Psalme Thou didst leade thy people like sheepe by the hand of Moses and Aaron 3. that Gods power might appeare in raising Moses from this contemptible kind of life especially in the opinion of the Egyptians that abhorred all keepers of sheepe to that high place calling and authority to the which he was afterward advanced Simler QUEST II. Of the mount Choreb whether the same with Sinai HE came to the mountaine of God Choreb 1. Iosephus thinketh that mount Choreb and Sinai were all one some thinke they were two mountaines joyning together and that Sinai was the higher Cajetane thinketh that Choreb was the top of the mount Sinai but it is more like that Choreb was the name of that hilly trace or circuit so called of the drinesse or barrennesse wherein the mount Sinai was situated which place as Philo thinketh was full of bushes and that at the bottome of that bushie hill this vision was shewed 2. Moses drave his sheepe thither because there was good store of grasse by reason that the hill was unfrequented because of the reverence and holinesse of the place but the place was not had in such reverence before this vision therefore it is most like that he went thither as to a secret place and more fit for contemplation and that to him thus prepared this heavenly vision appeared Simler Or the Lord might by a secret instinct draw Moses thither where hee purposed to manifest himselfe unto him Perer. 3. It is called the mountaine of God not for any religion which was there placed of old as Iosephus or because of the height and excellencie thereof as such things are so called in Scripture as the cedars of God Psalm 104.16 But it is so named by an anticipation because there the Lord did appeare to Moses at this time and afterward shewed himselfe by visible signe at the delivering of the Law Iun. 4. This hill is famous in Scripture for seven memorable things there done as the vision of the fire in the bush the striking of the rock with Moses rod there Moses lift up his hands when Ioshua prevailed against Amalek there the Law was given Moses fasted fourty dayes and fourty nights and comming downe from thence broke the tables of stone there Helias had that admirable vision set forth 1. Kin. 19. Perer. QUEST III. Of the vision in the bush Vers. 2. THen the Angell of the Lord appeared unto him in a flame of fire cut of the mids of the bush 1. This is one of the three most notable visions of the old Testament the two other were the vision of the ladder shewed to Iacob Gen. 28. The other of the ancient of dayes unto Dan. 7. Pereâ— But unto these may be added as not inferiour to the rest the appearing of the Lord in
Moses bad them one helping another Galas And they which had more servants whose helpe they used in gathering had more and they which had fewer gathered lesse Piscator 3. Yet the obedience of the people is not much commended seeing presently after their disobedience is noted Calvin It might be that at the first gathering some of them were greedy and gathered with an unsatiable mind QUEST XXVIII How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse Vers. 18. WHen they did measure it with a gomer he that had gathered much had nothing over and he that had gathered little had no lacke How this could be seeing it is said before that some gathered more and some lesse it is diversely resolved 1. Iosephus thinketh that what any man gathered above a gomer putrified and corrupted and so he had not the more Contra. This solution cannot be received for these two reasons First because by this it yet is not evident how he that gathered little had no lack though he that gathered much had not the more Againe this putrifying of the Manna was of that which was reserved of every mans gomer as it followeth vers 20. not of any such overplus above a gomer 2. Some other thinke that God so guided and directed their hand in gathering that every family when they came home found no more by the measure but for every person a gomer Oleaster But the text is against this conceit which saith that some gathered more some lesse but if God had directed their hand they should not have exceeded their gomer in gathering neither is it like that every houshold had a gomer to measure by at home for they had no occasion to use such measures till now 3. Some doe here affirme a miracle to have beene wrought that what any gathered above a gomer when it came to the measure was annihilated by the power of God or secretly subtracted by the ministry of the Angels and what lacked of that measure in any ones gathering was by the like secret meanes supplied Tostat. quaest 10. But we are not to imagine miracles without necessity Divers miracles indeed must be acknowledged concerning Manna 1. That every day there fell so much as sufficed 600. thousand and more 2. That upon the sixth day there fell twice so much as upon any other day 3. That the Manna reserved upon any other day putrified saving what was kept for the Sabbath upon the sixth day 4. That no Manna fell upon the Sabbath all these were miraculous workes Marbach But in this equall distribution it is not necessary to presuppose a miracle 4. Piscator hath this solution that although in an arithmeticall proportion some gathered more some lesse as hee that went into the field with ten servants gathered more than he which went with five yet in a geometricall proportion there was no difference for he which gathered for five had as much his number considered as they which gathered for ten but the text seemeth to speake not of the gathering by families but of every ones single gathering that hee which gathered much had nothing over that is more than his fellow that gathered lesse 5. The reason of this equality then was they did not carry every one his gathering presently home but they put all their gatherings together Tandem ex communi acervo sumebant praescriptam portionem Then they tooke their stinted portion out of the common heape Calvin Galas Or the fathers of the families Adhibita mensura distribuebant ab omnibus in commune comportatum Did by applying the measure distribute that which was brought together in common Iun. 6. S. Paul by this example of the Israelites one helping another in gathering and conferring their labours in common exhorteth to liberality that Christians in like manner should support the necessities one of another 2. Cor. 8.14 Beside this excellent morall use Rupertus maketh this fit mysticall application that as in the gathering of this Manna howsoever they had gathered none had over nor yet did any lacke so in the Eucharist wherein we receive the true spirituall Manna it goeth not by ones eating much or little of the bread and wine which are proposed in the Sacrament Non pro quantitate portiunculae viviâ—ici panis quam ore sumit gratiam accipit A man receiveth not grace according to the quantity of the portion of the lively bread which he taketh with his mouth but if he receive but a little it doth as much profit him as if he had received all As Adam was as deepe in transgression in tasting of one apple as if he had eaten of all the trees in the garden So Rupertus QUEST XXIX How the Manna grew to be corrupt with wormes Vers. 20. SOme reserved of it till the morning and it was full of wormes and stunke 1. They abused Manna reserving it of a covetous and distrustfull minde contrary to Gods commandement by Moses and therefore it became unprofitable unto them for no creature is so pure but being abused turneth to our destruction Genevens 2. Here an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be admitted the latter is expressed first for it stanke and putrified before it crawled with wormes Borrh. 3. The Manna putrified not of it owne nature as is evident both that it kept without any putrification untill the Sabbath and it was preserved in a pot for many generations Lyran. As also the Manna being ministred by the Angels and of an excellent workmanship was of such a perfect composition that it had no such malignant and noxious quality This corruption then was sent upon Manna and caused by the Lord as a punishment of their disobedience Tostat. quaest 11. 4. This putrifying of Manna hath this morall application that after the same manner covetous men which greedily gather riches and hoard them up unprofitably doe now feele the worme of conscience and after this life Verâ—em illum sentient qui nunquam morietur shall feele that worme which shall never dye unlesse they repent Ferus 5. But Rupertus application is unfit who by the wormes in the Manna understands Christ that as the wormes bred there without any generation so Christ was borne of the Virgin without any carnall copulation Christ is in Scripture compared and resembled to this Manna but the corruption of this Manna no way agreeth with his perfection and incorruption QUEST XXX How the sunne is said to wax hot and of the melting of Manna Vers. 21. WHen the heat of the sunne came or when the sunne waxed hot it melted 1. Some take by the sunne here to be understood the ayre next unto the ground which waxeth hot and not the sunne Borrh. But the figure rather is in this the sunne is said incalesceâ—e to wax hot for calefacere to make hot Iun. For the sunne increaseth not in heat 2. Aristotle thinketh that the sunne is not hot of it selfe and the reason is
use to lift up their hand when they take an oath as Abraham Gen. 14.22 so the like phrase is used of God as Deut. 32.40 I lift up mine hand to heaven and say I live for ever Iun. Analys Borrh. Pellican For divers formes are set forth in the Scripture of the Lords oath sometime hee sweareth by himselfe Gen. 22.16 sometime by his excellencie Amos 8.7 sometime by his life Ezech. 18.3 As I live saith the Lord and by lifting up his hand to heaven Deut. 32.40 and by his throne as in this place Oleaster 7. So by this oath the Lord confirmeth his sentence against Amalek that hee will have warre against him from generation to generation that is continually till hee have made an end of him which was fulfilled partly under the Judges and under the Kings specially Saul and David and under the Persian government for Hamon who was subdued by Ester was an Agagite that is an Amalekite of the posteritie of Agag Simler Iunius 4. Places of Doctrine 1. Doct. Christ is the rocke whereout issueth the waters of life Vers. 6. THou shalt smite the rocke and water shall runne out of it This rocke is interpreted to be Christ by the Apostle 1 Cor. 10.4 The rocke was Christ Christ is diversly said to bee a rocke he is a most sure rocke against the which the gates of hell shall not prevaile Matth. 16.18 hee is a rocke of offence to the wicked and unbeleevers Rom. 9.22 Behold I lay in Sion a stumbling blocke and a rocke to make men fall hee is a rocke upon the which the faithfull doe relie 1 Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious and he that beleeveth therein shall not bee ashamed hee is a rocke or stone of judgement that upon whom it falleth it grindeth them to powder Matth. 21.44 This rocke giveth us water of life First his most precious bloud which issued out of his side whereby we are cleansed Secondly the Spirit of grace which is the water of life as it is interpreted Ioh. 8.38 He that beleeveth in me out of his bellie shall flow rivers of waters of life this spake he of the Spirit which they that beleeve in him should receive c. The people asked this water of Moses but he could not give it them they receive it out of the rocke Ferus 2. Doct. It is lawfull for Christians to defend themselves by warre Vers. 9. MOses said to Ioshua chuse us out men and goe fight Hence is proved the lawfulnesse of warre against the Anabaptists which denie the use of armour and weapons unto Christians Pelarg It is lawfull for the people of God to defend themselves with weapons against their enemies Piscat For Moses doth here nothing of himselfe but by Gods direction 3. Doct. Reverent outward gesture to be used in prayer Vers. 11. ANd when Moses lift up his hands c. A comely reverent gesture is to be used in prayer to stir up the devotion of the minde as Moses lift up his hands Salomon bowed the knee our blessed Saviour fell upon his face Ferus 5. Places of confutation 1. Conf. Against the doctrine of merits Vers. 3. ANd the people murmured c. Upon these words Rupertus hath this good note Non ergo ille populus glorietur quod pro suis meritis magnificaverit cum Dominus c. Let not therefore that people baast that God hath magnified them for their merits Neither did the Lord looke upon the Gentiles in making them his people for any worthinesse in them but for his owne mercie sake hath he called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth in the Psalme They have all gone out of the way c. there is none that doth good no not one Rom. 3.12 2. Conf. That signes and ceremonies doe not actually conferre grace Vers. 6. BEhold I will stand there in the rocke before thee Otherwise if God had not concurred with that outward act and ceremonie in smiting the rocke with the rod and given force and efficacie unto it Irrita fuisset lusoria rupis percussio The smiting of the rocke had beene in vaine and trifling Calvin We see then that ceremonies have no efficacie or activitie of themselves they cannot conferre and give grace as the Romanists teach but the Spirit and word of God concurring giveth operation unto the externall signes as here by Gods standing upon the rocke not by Moses striking of the rocke the waters gushed out so wee are cleansed by the washing of water as the Apostle saith but yet through the Word Ephes. 5.26 3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist Vers. 6. THat the people may drinke Osiander holding with the rest of the Lutherans the carnall presence of Christ in the Eucharist upon these words giveth this corrupt glosse Sicut inter Israelitas multi erant impii c. As among the Israelites there were many wicked men which did draw water out of the rocke which notwithstanding entred not into the land of Canaan but fell in the wildernesse 1 Cor. 10. So among Christians many doe drinke and eat the bodie and bloud of Christ which for their unbeleefe shall not enter into life eternall His position here with the rest of the Consubstantialists is therein agreeing with the Romanists that the wicked and unbeleevers doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place that there is a carnall and corporall presence of Christs body and bloud in the Eucharist before the other assertion can have any place that the wicked are partakers of it But this text maketh directly against that carnall and grosse conceit for as Christ saith of the bread which hee brake to his disciples This is my body which is the chiefe text they have whereupon to ground that fansie so S. Paul saith this rocke was Christ like as then neither the rocke was verily Christs body nor the water thereout issuing his bloud but onely in signification and representation so the bread and wine are lively demonstrative and exhibiting signes of the body and bloud of Christ to the faith of the receiver and no otherwise 2. The other position is directly opposite to the Scripture Whosoever eateth my flesh and drinketh my bloud hath eternall life Ioh. 6.54 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him vers 56. Hee that eateth mee even hee shall live by me But the wicked and unbeleevers neither have eternall life neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith as the Apostle saith I live by the faith in the Sonne of God Galath 2.20 therefore they cannot eat or drinke the body and bloud of Christ. 6. Places of Morall Observations 1. Observ. That one
to the floud the 2. from Abraham till the giving of the law the 3 from thence to Christ the 4. from the comming of Christ unto the end of the world which Christ calleth a generation when he saith this generation shall not passe till all these things be fulfilled Augustine not much differing understandeth these foure generations the 1. from Abraham to David the 2. from David to the captivitie of Babylon the 3. from thence to the comming of Christ the 4. from Christ unto the end of the world in the which fourth generation God visited upon the Jewes the iniquitie of their fathers and cast them out of their land August cont Adimant cap. 7. Contra. 1. But if these foure generations should be taken for the continuance of the world then what difference should there be betweene the third and fourth generation and the thousand generation limited for the Lords shewing of mercie 2. The generation that our blessed Saviour speaketh of was that present age wherein those things concerning the destruction of Jerusalem should be fulfilled 3. And lawes are made to meet with inconveniences following not alreadie past to what end then should the generations be counted which went before the making of the law And at the comming of Christ he found not the Jewes given to Idolatrie for the which sinne specially this punishment is threatned 4. Hierome maketh this allegoricall exposition thus mystically applying these foure generations to the foure degrees of sinnes the first in the thought the second in the will and purpose the third when the sinne is brought into act the fourth Si in tuis sceleribus glorieris if thou gloriest in sinne These two last the Lord useth to punish and not the former Hieron in Ezech. cap. 18. Contra. 1. If the third and fourth generation are thus to bee expounded then so must the thousand mentioned afterward but it will be hard to make a thousand degrees of vertue 2. Neither is it true that God onely punisheth the two last degrees of sinne the act and glorying in it for our Saviour sheweth that adulterie may bee committed in the heart Matth. 5. and Moses was punished for his incredulitie at the waters of strife which was internall Numb 20. 5. Lippoman hath this conceit that the third and fourth generation are to be put together and so they make the seventh generation and then this is the sense Deus tantae severitatis c. God is of such severitie that the punisheth impietie in the seventh generation when as it seemeth to be forgotten the posteritie being by so many degrees distant from their ancestors that sinned Contra. But Lippoman in the same place doth answer himselfe shewing out of Scripture that these numbers must be counted not as one added to another but as included one within another as Prov. 30.18 There be three things hid from me yea foure that I know not he meaneth not three and foure but foure in all as it followeth in the next verse 6. Therefore this is the best reason why the Lord nameth the third and fourth generation because men may live so long to see their offspring to the fourth generation as it is said of Iob chap. 42. Acacius Et sic mutuò videre possunt filii peccata parentum ad imitandum patres poenas filiorum ad dolendum And they may mutually see both the sonnes the sinnes of their parents to imitate and the fathers the punishment of their sonnes to grieve at Thomas 1.2 quaest 87. art 8. And two other reasons beside are yeelded hereof both that the parents by this long suffering of God in not punishing presently might bee called to repentance Vt ex hac punitione tolerationem divinam non parvi pendant patres c. That the parent should not lightly esteeme this divine forbearance Cajetan And beside to shew that if they cannot be wonne with this lenitie and longanimitie of God that they shall not goe unpunished Longanimis sum in parentes c. I am long suffering toward the parents and toward their sonnes Si autem nepotes majorum suorum peccata secuti fuerint ultionem infligam But if the nephewes doe follow the sinnes of their ancestors at the last I will inflict punishment Theodoret. QUEST IX Why mercie is promised to be shewed to a thousand generations SHewing mercie unto thousands 1. Augustine understandeth this of a thousand yeeres as if any of the seed of David love the Lord Quem constat utique ante mille annos fuisse who was a thousand yeares since for two causes God will shew him mercie Quia ipse Dei cultor est exejus semine qui amaverat Deum Because both he himselfe is a worshipper of God and of his seed that loved God Quaest. veter nov testam cap 14. Câ—ntra But it is evident by the construction of the words that in this clause must be supplied the word generations which is understood before the words in the originall are To the thirds and the fourths that is those which are in the third and fourth generation from their fathers and so must thousands be understood here now a thousand generations is more than a thousand yeares 2. Theodoret maketh particular application of this unto the calling of the Gentiles Quae per Abraha semen benedictionem divinam adeptae sunt Which through Abrahams seed obtained the divine blessing after so many yeeres But this is not fitly applied for here mercie is promised to a thousand of them that love God but the Gentiles were Idolaters before they were called to the knowledge of Christ therefore they are without the compasse of this promise It was rather fulfilled in the beleeving Jewes who while they followed the faith and did the works of Abraham continued the Lords people more than two thousand yeeres 3. Acacius expoundeth thus Interminatum tempus significavit in quo anima ipsa postquam ex hac vita transmigraverit indeficientem à Deo misericordiam consequetur Hee signifieth an undetermined time wherein the soule after it is passed out of this life doth obtaine mercie never fayling at the hands of God Contra. But this terme of thousands cannot be referred to the immortall state in the next world because hee speaketh of the time of keeping Gods commandements which is in this life and beside as the one part of the third and fourth generation must be understood of the time of this life so likewise must the other 4. Neither can it be taken literally for from the first man Adam to the last shall there not to be a thousand generations seeing from our blessed Saviour to Adam there are rehearsed not full out fourescore generations Luk. 3. and yet here it is said to thousands which cannot bee lesse than two thousand Tostatus 5. Wherefore the best solution is this that here poâ—itur numerus certus pro incerto a certaine number is put for an uncertaine Tostat. q. 5. Soleo meminisse probitatis parentum
three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter shas H. Vers. 5. Badgers skinnes I.V.A.P.C. or skinnes of
made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would have their ministerie the more reverenced and had in
dicuntur datus aptantur ad offerendum Their hands are said to be filled while they are made fit to offer Quamdin profanae sunt vacuae censentur c. As long as they are prophane they are counted emptie because no gift is acceptable to God nisi jure sacerdotii but in the right of the Priesthood QUEST XLIV Of the fashion and use of the linen breeches Vers. 42. THou shalt also make linen breeches c. 1. Iosephus describeth the fashion of them that they were made of twisted silke or rather linen and first the Priest put thorow his legs and so drew them up to cover his secret parts and tied them about his middle 2. They reached downe from the middle or loynes to the knees they could not be so woven together but were first woven and afterward sewed together with the needle Hierom. 3. The word is micnesaim which is derived of 〈◊〉 which signifieth to tie or gather together as Iosephus interpreteth it Constrictorium a gathering garment or trussing up because thereby the secret parts were trussed together or as Rab. Salomon because the two slops or breeches were tied and knit together about the middle 4. These linen breeches though they are last spoken of were first put on as well of the high Priest as of the inferiour Priests Cajetan 5. These are not mentioned afterward where Moses caused Aaron to put on his Priestly apparell chap. 29.5 and Levit. 8.8 the reason is Quod ad genitalia nostra lex non mittit manum sed ipsi secretiora nostra tegere debemus because the law reacheth not unto our secret parts but we of our selves should cover our privie members Hierom. Because modestie it selfe the garment being once prescribed would put them in minde to weare it it is therefore in those places omitted 6. The use of this garment was for comelinesse to hide their secrets lest while they went about their service in the Tabernacle if they should chance to fall they might discover that which was to be hid Hierom. And beside Tostatus giveth this reason that by the trussing up of those members the inordinate motion thereof might thereby be better stayed qu. 21. And Hierom further addeth why these uncomely parts should not be discovered that it should not appeare to the eye Quomodo de foedissimis initiis tanta hominum nascatur pulchritudo How from such homely beginnings such great beautie in men and other things is brought forth QUEST XLV How this precept and charge concerning the linen breeches agreeth with that law Exod. 23.26 BUt it will seeme superfluous that this kinde of garment should be prescribed seeing before Exod. 20.26 it was provided that they should not goe up by steps unto the Altar lest their nakednesse might be discovered 1. To this question it cannot bee answered that the former law was abrogated by this seeing it was made not many dayes before it may be not above nine or ten or at the most fortie for the first precept was given at that instant when the Morall law was proclaimed and other judiciall lawes prescribed chap. 21.22 23. Then Moses came downe and went up againe and stayed in the mount six dayes and the seventh God called him up and there he stayed fortie dayes in wich time he received all these orders concerning the making of the Tabernacle and of the Priests apparell the former law being not yet put in practice it is not like it was repealed for God is not as men who many times make lawes and afterward seeing the inconvenience doe reverse them And further it is evident that both these lawes stood still in force and were put in practice in the old Testament 2. Wherefore the better answer is this that the nakednesse of a man is taken two wayes either for the secret parts themselves or for the parts next adjoyning so then although the privie parts being thus covered could not be seene in the casting abroad of their garments yet the neare parts thereunto as their knees and part of their thighes being left bare might be seene Therefore that there might be a greater care of comelinesse and decencie a double bar is laid and two cautelous provisions made that neither the one part or the other should be discovered To this purpose Tostat. qu. 20. QUEST XLVI Of the mysticall application of the inferiour Priests garments FOr the mysticall application of these foure Priestly garments the linen coat the girdle bonnet and linen breeches 1. Hierom by the coat made of linen which groweth out of the ground understandeth the earth by the girdle the Ocean sea quo terra constringitur by the which the earth is as it were girded about and by the bonnet aloft Gods providence that watcheth over all But this seemeth to be somewhat curious 2. Rupertus applieth them unto Christ the linen breeches hee would have to signifie the holy incarnation of Christ qua praeornata est natura nostra ignobilis by the which our unable and base nature is adorned and the uncomelinesse of our nature even originall sin covered and healed But as the high Priest with his ornaments was a type and figure of Christ so the inferiour Priests with their attire doe better resemble other sorts of Christians 3. Therefore thus may the ornaments of the high Priest be applied unto Christ The long white garment signifieth his innocencie the miter with the crowne his Kingdome and power the girdle his justice as Esai 11.5 Iustice shall be the girdle of his loines Marbach As in our blessed Saviour there are three heavenly functions and offices his Propheticall to teach us what evill is in our selves and what good we receive from God his Priestly to reconcile us to God in delivering us from the evill which we have deserved and from our sins and in communicating unto us righteousnesse and other graces from God his Kingly that our deliverance from evill and our possession of heaven and heavenly things may be confirmed unto us by his Kingly power for ever So these three offices were shadowed forth in Aarons glorious apparell his robe with the bels setteth forth Christs Propheticall office the golden plate wherein was written Holinesse to Iehovah his Priesthood and the miter which was put aloft as a crowne his kingly power Iun. in Analys And herein Aaron also was a lively type of Christ that as three duties were to bee performed by the high Priest to teach the people by puritie of doctrine with integritie of life signified by Vrim and Thummim and to take care of the Church continually which is meant by bearing the names of the tribes graven in precious stones in his breast and by his sacrifices and prayer to be Mediatour for them unto God So all these but shadowed forth in Aaron are truly performed by Christ who is our Prophet most holy and perfect to teach us his Fathers will as our King hee protecteth and keepeth us and taketh care for us and as our Priest hee did once
Ministers of the Gospell to bee distinguished by some distinct apparell in their ministerie For answer and satisfaction unto this demand I will produce two grave testimonies of two learned Writers in this age Marbachius of late the Professor of Divinitie in Straughsborow and Gallasius not long since a Minister of the Church of Geneva Marbachius thus writeth In Ecclesia omnia decenter fieri debent ad aedificationem c. In the Church all things ought to be done decently and to edification Itaque tali vestitu utendum qui non sit offendiculo c. Therefore such a garment must be used as is not offensive but bringeth some commendation and authoritie to them which minister and may discerne and distinguish them from other men Gallasius also thus delivereth his judgement upon this place Ego quidem fateor hoc ad decorem pertinere ut ordines in politia distinguantur c. I confesse that this appertaineth to comelinesse that degrees should be distinguished in the Common-wealth neither is the Gospell against decencie and order but rather helpeth and maintaineth them Sed nego ad verbi aut sacramentorum administrationem vestem lineam c. But I denie that the linen garment or pall belongeth to the administration of the word or Sacraments I would not truly have any stirres or tumult moved in the Church for the use of externall things seeing it is indifferent yet the superstition into which men are readie to fall and the abuse I hold to be condemned We must also take heed lest while we tolerate things indifferent or are constrained to winke at those things which cannot be amended wee detract from other mens libertie Thus farre Gallasius of this matter 2. Controv. That we offend in our best works Vers. 38. THat Aaron may beare the iniquitie of the offerings The people then sinned even in their religious works which sheweth in ipsis benefactis nostris peccatorum labem inesse c. that even in our best works there is some blemish of sin which cannot be acceptable unto God but for the worthinesse and mediation of the true high Priest Christ Jesus whom Aaron prefigured Simler To the same purpose also Calvin Discamus nostra obsequia ubi in conspectum Dei veniunt peccato permixta esse Let us learne that even our service when it commeth into Gods sight to bee examined is mixt with sin and is onely sanctified by Christ c. So the Prophet Isaiah saith chap. 64.6 All our righteousnesse is as a stained clout Hereby then appeareth the error of the Romanists who hold that a just man in his good works doth not sinne so much as venially Concil Trident. sess 6. can 25. See more hereof Synops. Centur. 4. err 70. 3. Controv. Against merit in good works Vers. 38. TO make them acceptable before the Lord. Tostatus saith here that the Priest was accepted of God and the Lord was well pleased with him because he ascribed all holinesse unto God as it was writen in his forehead Holinesse to Iehovah Hoc autem protestari meritorium est Deum nobis placatum reddimus And to protest this is meritorious and by this meanes we doe pacifie and appease God toward us qu. 19. Contra. 1. The former doctrine that the people sinned in their very offerings in their best works which are spotted and blemished with some imperfection or other overthroweth this error for that which meriteth at Gods hand must be perfect our best works then being imperfect are not meritorious Therefore Calvin much better here inferreth This place teacheth us Quicquid honorum operum Deo offerre studemus adeo nihil mercedis mereri c. That whatsoever good works we offer unto God they are so farre from meriting any reward that they make us guiltie before God unlesse the holinesse of Christ wherewith God is pleased doe procure pardon for them c. 2. The Scripture evidently testifieth this as Dan. 9.8 We doe not present our supplications before thee for our owne righteousnesse So Luk. 17.10 When ye have done all say ye we are unprofitable servants we have done that which was our dutie to doe If then we are unprofitable servants in our best service we are farre from meriting or deserving any thing and if we doe no more than our bounden dutie nor yet all that we have no reason to expect any reward beyond our desert See more hereof Synops. Centur. 4. err 79. 4. Controv. Against the Popes triple crowne Vers. 36. THou shalt make a plate of pure gold Ribera following Iosephus who speaking of this plate of gold saith Hunc aurea corona triplici circundabat c. He beset round the Priests miter or bonnet with a threefold crowne c. hereupon thus inferreth Hinc factum arbitror ut summus pontifex triplicem in capite coronam gerat c. Hence it is that the chiefe Priest meaning the Pope doth now beare a threefold crowne upon his head c. And he addeth further Quamvis hujusmodi corona c. Although such a crowne was received from the Apostle Peter which is yet to bee seene in S. Peters Church which Silvester shewed unto Constantine c. This he saith S. Peter used by the instinct of the Spirit that the veritie might be answerable to the figure that Christs high Priest might weare that which the high Priest the figure of Christ did weare Contra. 1. All this is grounded upon an uncertaine text for there is no mention made here of a triple crowne it is but Iosephus report without any warrant out of the text the golden plate indeed is called the holy crowne chap. 29.30 But of a threefold crowne there is not one word 2. They may be ashamed to abuse the world with such foppish fables who ever will beleeve that S. Peter ever did weare a triple crowne or that any of the Apostles used any such worldly pompe whose glorie was their povertie and contempt of the world their crowne their sufferings their obedience to powers and subjection their renowne 3. And if there had beene such a glorious crowne it had belonged rather to S. Paul than to Saint Peter for hee was the Apostle of the Gentiles the other of the circumcision 4. And if any such crowne had beene then it is more like that Constantine gave it to Silvester whose donation they pretend for their great soveraigntie and privileges than that Silvester first shewed it to him 5. And if that indeed be Peters triple crowne which yet is to be seene why doth the Pope refuse to weare that but rather maketh choice of a massie triple crowne of gold and precious stone 6. I had thought that Aaron had beene a figure of Christ not of the Pope and temporall things doe not prefigure temporall one triple crowne another but that outward crowne shadowed forth the spirituall Kingdome and regall dignitie of Christ. 5. Controv. Of the single life of Priests Vers. 40. ANd thou shalt make them girdles
worthily bee left 4. And will they have us to follow them in manners also The Pope and his Cardinals no marvell give such good example of life that it is pitie that they are not imitated They that know Rome and the generall prophanesse and licentious living there though never so much addicted to the Popish religion I think would be ashamed to follow their conversation 5. This ramme signifieth Christ by whose blood only we are purged our eares hands and all other parts sanctified of whom the Prophet speaketh Isai. 50.4 He will waken mine eare as the learned it is blaspemie therefore to applie it to Peter he sanctifieth not the eare Christ indeed healed the eare which Peter cut off I hope they will not say that Peters bloud doth sanctifie them 6. Oleaster giveth a better sense of this place Nihil aliud hujusmodi sanguinis respersione adumbrari video quam Sacerdotum punitionem c. I see nothing else shadowed forth by this sprinkling of bloud than the punishment of the Priests Si negligentiores in audiendis ejus mandatis c. If they should be negligent in hearing Gods Commandements and in the executing of their ministery c. Let the Pope and popelings therefore looke unto it that they smart not for it one day in neglecting Gods Commandements in respect of their owne traditions 4. Controv. Of the elevation of the host and of the signe of the crosse Sa. Vers. 24. THou shalt shake them to and fro The Latine text readeth Thou shalt sanctifie them elevating or lifting them up Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament and Lyranus and Tostatus observe that the Priest shaking them to and fro and lifting them up and downe in this motion made as it were a signe of the crosse in the aire Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law If such rites as shadowed forth Christ be still to be used to what end died Christ The Jewes that thinke Christ not yet to be come have some colour in retaining their legall ceremonies but seeing Christians doe beleeve that Christ the body and substance of the Law is come in him all those shadowes are determined 2. Neither was it yet revealed unto them how Christ should suffer and whereon hee should bee offered therefore it is not like that the moving of those things up and downe and to and fro had any such signification 3. Neither was the crosse of Christ of that fashion that as much should be left above the crossing in the head as under it in the feet so that the upright peece should be crossed in the middest after which similitude this motion of the Priests hands seemed to be up and downe and then sidewayes to and fro 5. Controv. Against the burying of Bishops in their Pontificials Vers. 29. ANd the holy garments which are Aarons shall be his sonnes after him It was not the fashion then among the Hebrewes as it is now among the Romanists for their high Priest to be buried in his priestly robes as now their Bishops are intombed in their pontificials Lippoman one of their owne Writers giveth this note hereupon Lest any should say Aaron shall use the pontificall vestures all his life time and when he dieth ipse eisdem indutus tumulabitur he shall be buried in them c. He seemeth closely to glance at that superstitious use practised among them Simlerus ghesseth well at the cause of this ridiculous usage I cannot tell saith he why they should doe so nisi fortè ut mortui fungantur munere suo quod vivi nunquam fecêre unlesse it be that they might exercise their function when they are dead which they never did being alive 6. Controv. Of the lawfulnesse of Ministers marriage and the legitimation of their children Vers. 29. SHall be his sonnes after him c. Tostatus here thus noteth that because in the old Testament the Priests had wives the sonnes succeeded their fathers as others did in civill principalities but now in the new Testament sacerdotes non habent uxores the Priests have no wives and therefore their sonnes succeed them not because they have no sonnes and if they have sometime sonnes illegitimi sunt they are illegitimate c. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives of whom was exacted a greater legall purity in outward observations than now why should the Ministers of the new Testament be restrained in the times of the Gospell which hath given us liberty that were in bondage under the Law 2. Then the sonnes succeeded the fathers in the priesthood both because the tribes were distinguished and their families and kinreds divided that Christs line of Iudah might be continued and then the service of the Tabernacle consisting chiefly in externall observations required no such exactnesse but that the sonne might be fit to succeed his father in the priesthood especially God giving an extraordinary blessing unto that lineal succession but now it is not fit that children should alwayes succeed their fathers because the Gospell requireth a greater sufficiencie and the childe is not alwayes heire of his fathers gifts but where the sonne is endued with sufficient parts to take upon him his fathers charge there is no reason why he should be barred We see in these dayes that divers learned men Ministers and Professors under the Gospell have left behind them their sonnes men of worthy parts as Iosias Simlerus had a sonne of the same name who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus David Pareus that learned man hath likewise his sonne Philip Pareus who hath written of Logike Kicherman the Author of his Logike and politike Systemata succeeded his father in Gymnasio patrio in his fathers schoole And divers such beside might be named 3. And doth he thinke indeed that the sonnes of Priests are illegitimate and unfit to succeed their fathers What thinketh he of divers Popes that were Priest sonnes as Bonifacius the first Felix the third Agapetus the first Sylvester Theodorus Hadrianus Benedict the 8. Iohn the 12. all which were the sonnes of Priests and Gratian addeth further Quà m plures etiam alii inveniuntur de sacerdotibus nati and divers beside are found to have beene borne of Priests 4. Indeed they which have sonnes and are not married which is no rare thing in the Popish Clergy doe leave an illegitimate seed behind them but such as are borne in lawfull matrimony are an holy seed of what calling soever their parents be for both marriage among all men is honourable Hebr. 13.4 and so consequently among Ministers and their children are holy 1 Cor. 7.14 They therefore that condemne their marriage and make their children illegitimate and so unholy doe contradict the holy Apostle and in a manner give him the lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That
the wicked doe not eat the body of Christ. Vers. 33. A Stranger shall not eat thereof Like as none which were not of Aarons family were admitted to the eating of this holy meat so none but those which are of Christs family indeed and doe beleeve in him can be partakers of his body and bloud for whosoever eateth my flesh and drinketh my bloud saith our blessed Saviour hath everlasting life Ioh. 6.54 They therefore are grossely deceived who thinke that the wicked and unbeleevers doe eat the very flesh and drinke the very bloud of Christ in the Eucharist Simler for then it would follow upon our blessed Saviours words that they should have everlasting life also See more Synops. Câ—nt 3. â—rr 27. 8. Controv. Against the reservation of the Sacrament Vers. 34. IF ought of the flesh c. or of the bread remaine unto the morning thou shalt burne it with fire This was commanded lest that which remained of the holy flesh and bread might either bee prophaned or might bee superstitiously abused It therefore may seeme strange that the Romanists which are in other things so superstitiously addicted to the rites and usages of the Law doe not also follow the same herein but rather have taken up a contrary use in reserving the consecrate host hanging of it up in a pix and adoring it for this is a true position sacramenti ratiâ— non duraâ— extra usum that set apart the use and the sacramentall respect ceaseth Simler For as the water used in Baptisme is no more a sacrament extra usum out of the use but is as other common water so neither are the bread and wine in the Eucharist For the more full handling of this point I likewise referre the Reader to Synops Cent. 3. err 19. 9. Controv. Against the continuall sacrifice of the Masse Vers. 38. THis is that which thou shalt present upon the Altar c. two lambes c. day by day continually To this daily and continuall sacrifice the Romanists resemble and compare their continuall sacrifice of the Masse and they hold them as Antichrists that doe abolish it as Antiochus abolished the daily sacrifice Ex Simlero 1. There is no externall sacrifice now remaining under the Gospell daily to be iterated for Christ was once offered to take away the sinnes of many Heb. 9.28 he is not then to be often sacrificed 2. Antiochus was the forerunner of Antichrist because he abolished the daily sacrifice before the time which was to continue untill the Messiah came but Christ himselfe by the one oblation of himselfe once offered was at his comming to abolish the daily sacrifice as it is prophesied Dan. 9.27 He shall cause the sacrifice and oblation to cease not only for that he tooke away from the incredulous Jewes their City Temple and sacrifice but because he was the body and substance of those sacrifices which are not now to be iterated and repeated seeing as the Apostle saith With one offering he hath consecrated for ever them that are sanctified Heb. 10.14 which sacrifice of Christ is often to be celebrated by way of thankfull commemoration not to be iterated by any externall oblation 10. Controv. That doe this in the institution of the Eucharist signifieth not to sacrifice this Vers. 39. THou shalt present or make ready one lambe in the morning The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghashah thou shalt make that is sacrifice or offer The Romanists would take advantage by this word because to make here signifieth to sacrifice that it should be so taken when Christ said in the institution of the Sacrament hoc facite doe this as if he should say sacrificate sacrifice ye this Gallasius here maketh mention how a certaine Sorbonist then a Popish Bishop but illius harae porâ—us a swine out of the same stie to use his owne words in a certaine booke written against the Protestants did make this word a chiefe foundation of the Missall sacrifice Contra. 1. But this will affoord them small helpe for this word ghashah to doe is of a generall signification and is applied to divers senses according to the circumstance of the place as Genes 11.4 faciamus nobis nomen let us make that is get us a name Gen. 18.7 fecit vitulum he made the calfe that is killed it or made it ready Likewise 2 Sam. 13.6 Faciat mihi cibum let her make me meat that is prepare it it doth not therefore alwayes signifie to sacrifice And our Saviour when he saith this doe c. hath relation to the former words take eat as S. Paul sheweth 1 Cor. 11.24 2. The sacrifices of the Law were types and figures of Christs sacrifice the shadow of the body they did not prefigure aliud umbratile sacrificium another shadowing sacrifice such as is the imaginary sacrifice of the Masse 3. And there remaineth now no externall ceremoniall sacrifice but only spirituall by us to be offered unto God as S. Peter sheweth Ye are an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 Marbach See further of this controversie Synops. Cent. 3. err 31. Vers. 44. I will sanctifie also Aaron c. Cajetane out of this place would prove the Sacrament of Orders in the new Testament calling them Heretikes that deny it thus inferring Si specialis divina actio sanctificans Aaron c. If there were present a divine action sanctifying Aaron to execute his office much more in the time of grace specialis divina actio concurrit ad sanctificandum aliquos c. a speciall divine action concurreth to sanctifie some ut sacerdotio fungantur to execute the Priesthood 11. Controv. That there is no Sacrament of Orders COntra 1. Cajetanes argument is not good that where there is a grace conferred by an outward signe there necessarily should bee a Sacrament for presently upon Davids anointing by Samuel the Spirit of the Lord came upon him 1 Sam. 16.13 yet I thinke he will not make it a Sacrament to be anointed King 2. It is likewise false that alwayes the inward grace concurreth with the outward signe for this were to tye Gods grace and Spirit to the element Nadab and Abihu were consecrated as well as the rest of Aarons sonnes but they were not sanctified the very next day after their consecration ended which was the eighth day they were destroyed for abusing their office in offering strange fire Levit. 10.1 3. Neither is there now any externall Priesthood in the new Testament to be exercised in the Church but the Priesthood of the new Testament resteth in the person of Christ Thou art a Priest for ever after the order of Melchisedek Hebr. 7.21 See further Syn. Câ—ntur 3. â—ror 107. Controv. 12. Against Pythagoras concerning the lawfulnesse of the legall sacrifices NOw in the last place in that the Lord himselfe gave direction unto his people concerning divers kindes of sacrifices of beasts the opinion of