wife 1 Cor. 7.12 which sheweth that the marriage of such is sound and good and not against the law of nature though it be not safe nor convenient 4. Confut. Antiquity no good rule for religion Vers. 53. THe God of Abraham the God of Nahor the God of their father c. Laban pretendeth antiquity for his God whom his father and grand-father worshipped yea and Abraham also who at the beginning before his calling was given to the same superstitious worship But Iacob sweareth by the feare of his father Isaack hee riseth up no higher neither to grandfather nor grandfathers father and yet he doubteth not but that he worshipped God aright wherefore antiquity is no good rule for religion neither is it a warrant for us to be of the same religion which our fathers and grandfathers were of before us Calvin 6. Morall Observations 1. Observ. Afflictions make us thinke of our heavenly Canaan Vers. 1. NOw he heard the words of Labans sonnes c. Iacob if hee had not perceived some discontentment in Laban and his sonnes against him would not so soone have bethought himselfe of his returning into Canaan these crosses therefore and domesticall wrongs doe awake him and rouse him up and bring Canaan to his remembrance In like manner the Lord useth by afflictions and troubles to awake his servants that otherwise would be drowned in the pleasures of this life and so prepare them for their heavenly Canaan Calvin As the Prophet David saith before I was afflicted I wont astray Psal. 119.67 2. Observ. The wicked have no power to hurt the servants of God Vers. 7. GOd suffered him not to hurt mee The wicked may band themselves and bend their strength against the servants of Christ but they shall have no more power to hurt them or to prevaile against them than shall be to Gods glory and his servants good Calvin As our Saviour saith My father is greater than all and none is able to take them out of my fathers hands Ioh. 10.29 3. Observ. The Lord delivereth in the time of extremity Vers. 24. GOd came to Laban the Aramite in a dreame c. Laban was now come to mount Gilead where Iacob was with a malicious purpose toward him but the Lord stayeth him being now ready to have done him some mischiefe thus the Lord sheweth his power in the deliverance of his children even in the time of greatest extremity Mercer Thus God turned Esaus heart comming with a band of men against Iacob Gen. 33. thus God delivered David from Saul in the wildernesse of Maon when Saul with his men had almost compassed him in 1 Sam. 24.26 4. Observ. A good conscience a bulwarke against slanderous reports Vers. 30. WHy hast thou stollen my gods this is the portion of the righteous in this world to be slandered and evill reported of as Iacob here is made a theefe thus we must be tried by honour dishonour by evill report and good report as deceivers and yet true as the Apostle saith 2 Cor. 6.8 but a good conscience is a sufficient bulwarke against all such assaults of slanderous tongues as Saint Paul saith As touching me I passe very little to be judged of you or of mans judgement nor I judge not my selfe I know nothing by my selfe 1 Cor. 4.2 5. Observ. Not to be forward to undertake for others honesty Vers. 32. WIth whom thou findest thy gods let him not live Iacob was too confident and presumed too much of the innocency of his servants and the rest of his family in this case which teacheth us that we ought not to be too ready to answer and undertake for the honesty and innocency of others unlesse we be of a sure ground lest it afterward turne to our rebuke Calvin As the wise man saith He that praiseth his friend with a loud voyce rising early in the morning it shall bee counted to him as a curse Prou. 27.14 CHAP. XXXII 1. The Argument or Contents THis Chapter consisteth of two principall parts First Iacobs feare of his brother Esau is expressed vers 7. with the occasion thereof the message sent to his brother and the returne thereof which was full of suspition vers 3. to vers 6. Secondly is shewed how Iacob was comforted against this feare which comfort was of two sorts humane divine Humane either religious by faithfull prayer which consisteth on Iacobs behalfe of the confession of his unworthinesse vers 9 10. on Gods behalfe of the certainty of his promise made to Iacob to vers 13. or politike Iacob divideth his company into two parts vers 7. he sendeth presents to appease his brothers wrath vers 14. to vers 22. The divine comfort was by the vision of Angels vers 1 2. by wrestling and prevailing with an Angell where these things are declared 1. Iacobs wrestling and prevailing vers 24.25 2. His infirmity of halting upon the same vers 26. 3. The blessing of Iacob with the change of his name to vers 30. 4. The custome of the Israelites upon this accident of Iacobs halting vers 32. 2. The divers readings v. 1. looking backe he saw the tents of God pitched S. the rest have not this clause v. 2. he called the name of the place the Lords tents or hosts S. Mahanaim caet v. 10. let it suffice me by all thy righteousnesse and truth S. my merits are lesse than all thy mercies C. I am lesse or unworthy of all thy mercies P.H.B.G. impar unlike or not answerable T. chatan little I came alone over this Iordan C. with my staffe caet v. 25. he touched the breadth of his thigh S. the palme or inward part of the thigh C. the hollow of the thigh G. the hucklebone acetabulum B.T.H. caph the hollow or bowing the sinew of the thigh H. v. 25. the sinew of his thigh withered H. the bread of his thigh withered S. the hollow was loosed G. loosed out of joynt B. moved out of his place C. P. did hang. T. jachang signifieth both to hang and to move v. 30. he called the place the face of God S. peniel caet I have seene an Angell of God face to face C. I have seene God face to face caet v. 32. the sinew that withered H.S.C. shrank B.G.P. the borrowed sinew of the thigh T. nashah signifieth to lend and to remove the hucklebone borroweth certaine sinewes of the hollow bone that it turneth within 3. The explanation of doubtfull places QUEST I. Whether this vision of Angels were sensible or spirituall Vers. 1. THe Angels of God met him 1. This is the third vision that Iacob had the first was of the ladder and the Angels ascending and descending upon it as he went into Mesopotamia the other of the particoloured rams leaping upon the ewes while hee was in Mesopotamia the third of the Angels now at his returning home 2. But this apparition of the Angels was not by a spirituall vision and in dreame as Cajetan and Pererius but it
this meanes should all this businesse fall into that very time when the people were preparing themselves to receive the law 2. Neither is it like that Iethro came immediately after the giving of the law for Moses stayed 40. dayes with God in the mount and then comming downe he judged the people for their Idolatrie which was no time to give entertainment to Iethro all the host being in heavinesse and after that Moses stayed 40. dayes more so that it was toward the end of the first yeare or the beginning of the second when Iethro came This is Tostatus second reason Contra. All this is easily granted and admitted that Iethro came not immediately after the law was given but this sheweth not that he came not before the giving of the law as is before declared 3. Againe seeing Iethro returned into his Countrie in the second yeare the second moneth when they were about to remove their campe from mount Sinai Numb 10.30 it is not like that hee would stay a whole yeare with Moses out of his owne Countrie Tostat. Contra. That storie concerning Hobabs departure who also is Iethro is transposed and that communication which Moses there hath with his father in law was had before that time which storie is here alleaged because it was there more fully to bee handled Iun. Seeing therefore that one of the stories must of necessitie be transposed and set out of his place it is for many reasons more agreeable to the order of the things which were done to referre that storie Numb 10. to this place than to joyne this unto that for immediately after that storie there inserted of Hobabs departure followeth in the next Chapter Num. 11 the constitution of the 70. Elders which was a divers ordinance from Iethros device of constituting Captaines over thousands hundreds and fiftie and like not to have followed immediately upon the other because Moses having made so many coadjutors so lately by the advice of his father in law which did helpe to beare the burden with him would not so soone have complained till he had had full triall and exâ—ience of that forme of government that he was not able to beare the people alone as he doth complaine Numb 11.14 4. Further it is objected that at Iethro his comming hee gave that advice for the appointing of under officers and Judges but this was done in the second yeare what time they were to remove from mount Sinai as Moses himselfe sheweth that it was about the same time when the Lord spake unto him to depart from Choreb Deut. 1.6 9. Tostat. Contra. Moses indeed saith I spake unto you the same time saying I am not able to beare you my selfe alone but these words The same time must not be restrained to the time of the Lords speaking unto them to remove from Choreb for how could that choice of officers be made in the instant of their removing but it must be understood generally of the time of their stay and abode by the mount Choreb Iun. 2. Wherefore the more probable opinion is that Iethro came unto Moses while they encamped about Choreb before they removed to the wildernesse of Sinai and there received the law in that order as it is here set downe by Moses 1. Because no anticipation of time or transposing of the storie is to be admitted in Scripture where no necessity of the sense enforceth it now here is no such necessity to urge us to thinke this storie to be set out of the place neither any inconvenience need to be feared in admitting the same to be done in this order as Moses hath penned it as is before shewed in the particular answer to the severall objections 2. The nearenesse of that place doth perswade as much that seeing Midian was not far off from Choreb where Moses had used to keepe his father in lawes sheepe it is like that Iethro invited by the nearenesse and opportunity of the place tooke this journey Lyranus And though Moses when he departed with his wife and children lodged by the way that might be because the children were young and tender and so he tooke easie journeyes or the day might bee farre spent when he tooke his leave of his father in law as when in the like case the Levite departed from his wives father Iud 19. 3. Neither is it like Moses with the host of Israel lying so neare unto Midian so long together well nie a yeare that Iethro would deferre so long to bring Moses wife and children unto him or that Mosâ—â— would all that while endure their absence from him Lyranus 4. The text sheweth that the report of those things which the Lord had done for Moses and Israel brought him thither it seemeth then that as soone as he had heard of the same of the late victory of the Amalekites Iethro dispatched presently to goe unto Moses Iosephus QUEST VIII Wherefore Iethro sent before to Moses Vers. 6. ANd he said to Moses 1. Iethro said thus by some messengers which he sent before to Moses which both shewes his humanity he would not presse upon Moses unawares though he were his father in law Simler And he did it Vt honestius reciperentur That they might be received in better manner for Moses honour Lyran. Tostat. It is like also that Iethro came with some troupe and company and therefore could have no safe passage or entrance without some safe conduct from Moses for the Israelites did stand upon their watch and guard because of their enemies which were round about them Simler It might be also that Iethro did this in humility not presuming to joyne himselfe to the people of God before he had made Moses acquainted Ferus QUEST IX Of the manner of Moses entertainment Vers. 7. ANd Moses went out to meet c. 1. Moses humility joyned with humanity appeareth in going forth to meet his father in law whom hee reverenceth as his elder and his father in law though in other respects Moses being the Ruler of such a great people and endued with such an excellent gift in the power of miracles were the more honourable person Tostat. 2. Then Moses sheweth his love in kissing him which was used then and is yet in some Countries as a signe and testimonie of love Marbach 3. Then his courtesie appeareth each in asking the other of their welfare and health Pelarg. 4. His beneficence and hospitality is declared in bringing him into his Tent. Pelarg. that they might better commune within of their affaires than abroad Lyran. This was Moses peculiar Tabernacle which he pitched without the host chap. 33.7 and whereupon the cloud used to rest before the great Tabernacle was set up Tostat. It was not that great Tabernacle where the Arke afterwards was put for it was not lawfull for any Gentile to enter therein Hugo de Sanct. Victor neither was yet that Tabernacle spoken of QUEST X. Why Moses declareth all these things unto Iethro Vers. 8. THen Moses
feasts were celebriora more solemne and kept with greater majesty 6. Hereby also Christ and his Church was prefigured that in him there should be but one shepheard and one sheepfold he should be the only Priest and Mediatour and he should prescribe one Faith one Baptisme Simler See more hereof quest 36. chap. 23. QUEST XLIV Who were bound to goe up to the feasts NOw whereas the males only were to appeare before the Lord 1. The women are excepted because they were unfit both in respect of their domesticall businesse which was to be cared for in the absence of their husbands as also for that they might be often letted by giving sucke or being with child and they were not in regard of the tendernesse of their sex to take so long a journey And yet devout women specially when they dwelt not farre off from the place of the Sanctuary did use to goe up as Anna the mother of Samuel and the Virgin Marie Tostat. quaest 22. 2. As for their servants the men were bound to goe up as well as their masters there was one Law for both the maids also sometime went up with their masters but they were not bound as Deut. 12.18 and chap. 16.14 both they their sonne daughter servant maid were to rejoyce before the Lord in their solemne feasts 3. Neither were all the males bound to go up as the children which were not able to goe nor yet were of discretion to understand what they there heard or saw done Tostatus ibid. 4. Neither were the male children bound to goe up as soone as they began to be of discretion as Tostatus giveth instance of our blessed Saviour who at twelve yeeres old went up with his mother for both that example was extraordinary no childe at those yeeres was to be compared unto Christ and beside when such children went up with their parents it was voluntary not exacted by Law 5. Wherefore such males must be understood qui sub censum transibant which passed under the summe or account who were under twenty Calvin and exceeded not fifty as the Hebrewes thinke Simlerus QUEST XLV Whether all the males were bound every yeere to goe up thrice to the Sanctuarie Vers. 24. I Will cast out the nations before thee 1. Here the Lord prevenâ—â—th an objection the people being required thrice in a yeere to goe up to the Sanctuary might have doubted that their enemies might have taken advantage of their absence and so have invaded them the Lord therefore biddeth them to be secure for that matter for he would cast out their enemies before them and so worke that they should not desire their land and therefore they should not be afraid to goe up to appeare before the Lord Gallasius 2. Some thinke that this Law of appearing thrice in a yeere before the Lord did not binde but untill such time as their borders were enlarged quando secura universa regio futura erat when the whole land should be quiet Cajetane Which Calvin thinketh was not till God having subdued all his enemies Sanctuarium suum locavit in Sion had placed his Sanctuary in Sion c. But this is not like that the people kept not this Law till David and Salomons time for they were commanded to observe all the Lawes and ordinances when they were come into the land of rest Deut. 12.9 So that by inlarging of their coasts is not meant the making of them larger but the planting of them in the land of Canaan Tostat. qu. 22. 3. Some thinke that this never happened unto the Jewes according to the letter that all their enemies were subdued unto them and therefore in futura vitae complebitur it shall be fulfilled in the next life Gloss. interlin But if this had never beene performed how should the people have beene incouraged by this promise to goe up thrice in a yeere True it is that there were some Canaanites still dwelling among them yet were the nations of them destroyed though not every particular one of the nation 4. Some are of opinion that this promise was made with a condition if they did then endevour to keepe their bounds and set watchmen and garrisons in their borders that then the Lord would protect them that the rest of the males might safely goe up Ex Lippom. But when should those males which kept the garrisons have gone up they could not then observe this Law to goe up thrice in a yeere 5. Some thinke that every third yeere only they which dwelt farthest off came up to the Sanctuary and two yeeres they were free because mention is made of tithes to be laid up in the end of three yeeres Deut. 14.29 But that must be understood of another tenth part beside that which was to be paid yeerely vers 22. which they were yeerely to eat before the Lord vers 23. and therefore that cannot stand that every third yeere only they were bound to goe up 6. Tostatus his opinion is because it was both chargeable for them to goe thrice and come thrice that is six times in all in a yeere and they in that time lost their labour at home and beside in the space of six moneths betweene the sixth and seventh moneths wherein all these three principall feasts were observed these six journeyes fell out and within one moneth after their returne from the Passeover they were to come up againe to the feast of the Pentecost He thinketh therefore that they only which dwelt neere hand came up thrice in the yeere they which were further off only went up once in the feast of the Passeover and in the seventh yeere of remission twice in the said feast and at the feast of Tabernacles when they were to heare the Law read unto them Deut. 31.12 quast 21. Contra. 1. The words of the precept are generall Three times in a yeere shall all the males appeare before the Lord Deut. 16.16 there are none excepted 2. Yea speciall order is taken for them which dwelt farre off that they might turne their offering into money Deut. 14.25 and every yeere they were to give the tithe of their increase and eat it before the Lord. 7. Wherefore the truer opinion is that all the males which were appointed to come up ascended thrice every yeere whereupon it is evident non tam longam vel latam fuisse promissionis terram c. that the land of Promise was not so long and large that in the space of foure moneths or at the most six they could come and go thrice to Jerusalem Lippom. For as Hierom writeth the land of Canaan was not above an hundred and sixty miles long and sixty miles broad allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary For wee must not imagine that it was placed in the utmost coasts it would aske them but a seven nights journey to the Tabernacle and as much homeward that is six weekes in the yeere somewhat above the
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
hardly be excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand noâ— yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. arâ— ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack leâ—t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance
the imposition of a new name the testimony of the Prophet Hosee He had power over the Angell and prevailed hee wept and prayed unto him 12.4 all these arguments doe evidently shew that this was a corporall and reall wrestling 3. Neither yet was it only corporall but spirituall also for Iacob did as well contend by the strength of his Faith as by the force of his body Mercerus QUEST XII It was a good not an evill Angell that Iacob wrestled with FUrther a question is moved what manner of Angell this was with whom Iacob wrestled 1. Origen thinketh he did strive against some of the spirituall adversaries such as Saint Paul calleth Principalities and powers and spirituall wickednesses Ephes. 6.12 and that he was assisted by a good Angell 3. lib. Periarch Procopius reporteth the opinion of some that say it was the devill in Esaus likenesse that strived against Iacob and that by the power of an Angell he overcame who lest he should ascribe this victory to his owne strength smote him upon the thigh the Hebrewes say it was Sammael Esaus evill Angel that contended with Iacob for the blessing 2. But these are untrue and improbable assertions 1. Here is mention made but of one that Iacob wrestled with 2. Hee that he wrestled with was the same that blessed him 3. He that strived with him was the same that touched his thigh Ergo it was a good not an evill Angell for an evill Angell would not have blessed him Mercer Perer. QUEST XIII Whether it were a ministring spirit or God Christ with whom Iacob wrestled NEither was this any of the ministring Angels but Christ the Son of God here called a man because he so appeared Pererius striveth to prove that it was an Angell and not Christ. 1. Hosea calleth him an Angell without any addition 12.4 but when Christ is called an Angell some other word is added as the Angell of the covenant Malach. 3.1 Cont. In that place the Prophet sheweth that by the Angell we must understand God for he saith He had power with God and he had power over the Angell and further he found him in Bethel the Angell with whom Iacob wrestled was the same that spake to him in Bethel but he was God Gen. 31.13 I am the God of Bethel Neither alwayes is an epithete added when Christ is called an Angell as Gen. 48.16 Iacob saith The Angell which hath delivered mee from all evill blesse the children But this Angell without any other addition is else-where called the God of Bethel 2. If at any time in the old Testament the sonne of God appeared it is most like in mount Sinai when the Law was given which was the most famous and Noble apparition of all but S. Steven saith Yee have received the Law by the ordinance of Angels Act. 7.53 Angels then appeared not Christ Perer. Cont. The Angels then were ministring Spirits giving attendance and executing their office at the delivering of the Law but it is no good argument the Law was given by the Angels Ergo not by Christ for S. Paul affirmeth both It was ordained by Angels in the hand of a Mediator Galat. 3.19 the ministery was of the Angels the authority of Christ. 3. If Christ had appeared at any time then there was greatest cause when word was sent to Mary of the incarnation of the Sonne of God both because of the worthinesse of that mystery and dignity of the person to whom that message was brought Contra. 1. It was not fit that the Sonne of God himselfe should be the Messenger of his owne comming into the world Princes use to send their Ministers and officers before to bring tidings of their comming and it was fit that this great Prince should send his Angels before that it might appeare that he was even Lord of the Angels 2. There was greater reason that the same Angell Gabriel who was the first revealer of this prophecie to Daniel concerning the Messiah 〈…〉 〈…〉 QUEST XV. How it iâ— sâ—id he could not prevaile against Iacob Vers. 25. WHen he saw he could not prevaile 1. Not that either God gave unto Iacob greater strength to resist than the Angell had to assault him as some of the Hebrewes thinke that it was Esaus Angell and so had no greater power than God permitted him for it was no such Angell as is shewed before 2. Neither as Cajetane thinketh Factum est ut Angelus assumeret corpus in 〈◊〉 mensâ—ra virium c. It came so to passe that the Angell assumed a body in such measure of strength as should not be able to overcome Iacâ—b 3. Neither as Tostatus Angelus 〈…〉 non posse superare The Angell fained that he could not overcome Iacob for I have declared before that it was Christ himselfe and not an Angell that wrestled with Iacob 4. Wherefore in that it is said when he saw here the Lord descendeth to our capacity for he knew before the event of this combat and what he had purposed to doe the experience then of the thing is taken for Gods knowledge Calvin and the Lord with the blast of his mouth had beene able to have confounded Iacob But he could not prevaile c. that is the Lord did both fight in and against Iacob he gave Iacob strength to resist and so in Iacob he overcommeth and seipso 〈◊〉 est and so is stronger than himselfe Calvin Thus in effect God could not prevaile against Iacob because hee would not he disposeth of his power according to his owne will and purpose so the Angell said to Lot I can doe nothing till thou be come thither Gen. 19.22 and the Lord to Moses thus saith Let me alone c. Exod. 32.10 Hereby the Lord sheweth how effectuall the faith and prayer of his servants are which as it were binde the Lords hands and doe give us victory in a manner against himselfe QUEST XVI In what place of the thigh Iacob was hurt Vers. 25. HE tâ—â—ched the hollow of his thigh 1. This was neither the inward or broad part of the thigh as the Septuagint read 2. Neither yet was the huckle-bone put out of joynt as some thinke for that could not be without great paine and griefe to Iacob 3. But whereas the word is caph which signifieth the bowing or hollow and so is taken for the palme of the hand and sole of the foot here it properly betokeneth the hollow bone into the which the huckle-bone called ischion runneth we may name it acetabulum the pan of the huckle-bone this hollow bone was not out of joynt but it onely hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the huckle-bone which was hurt as it is expressed vers 32. QUEST XVII How long Iacob continued in his halting NOw whereas Tostatus thinketh that Iacob the next day was perfectly recovered of this hurt to whom Iunius subscribeth because cap. 33.18 it is said that Iacob came safe to Sichem I thinke
and handle them roughly to bring them to knowledge and confession of their treachery against him so Christian governors should not put the Iewes to death but use them hardly by laying taxes and impositions upon them that at the length they may be brought to repentance for their blasphemies against Christ as it is in the Psalme Slay them not lest my people forget it but scatter them abroad by thy power Psal. 59.12 Rupert lib. 9. comment in Gen. cap. 4. 2. Doct. Where the feare of God is not there can be no true vertue Vers. 18. THis doe and live for I feare God c. Ioseph biddeth them bee secure of his sincere and true dealing with him because he feared God so that true religion is the fountaine of vertue and honest dealing they therefore that feare not God may for a while make a semblance and shew of honestie but it cannot be in truth where the ground of true religion is wanting where therfore the feare of God is not we cannot expect any vertuous action as Abraham reasoned with himselfe when he sojourned in Gerar The feare of God is not in this place and they will slay me for my wives sake Gen. 20.12 3. Doct. The guilt of sinne remaineth when the act is past Vers. 21. THey said one to another we have verily sinned against our brother By this wee learne that although the act of sinne be done and past yet the guilt and conscience of sinne may continue as here the sinne which they had committed against Ioseph 23. yeares before is revived Muscul. As the Lord said to Cain If thou doest not well sinne lieth at the doore Gen. 4.7 It lieth lurking in the doore of the conscience ready upon every occasion to assault us 4. Doct. The author of affliction it commeth not by chance Vers. 28. WHat is this that God hath done unto us These men having a guilty conscience thinke that God meeteth with them in every corner yet this good perswasion they have that nothing hapned to them by chance as this the finding of their mony in their sacks mouth but they ascribe all to Gods providence they make him the authour of their crosses and affliction Calvin As David in like manner saith that the Lord bid Shemei curse him 2 Sam. 16.11 5. Places of Confutation 1. Confut. Saint Pauls prophecie of some that should give eare to the doctrine of devils fulfilled in the Synagogue of Rome Vers. 6. THey bowed their face to the ground before him Here Iosephs brethren unwittingly doe fulfill Iosephs prophecie that they should fall downe unto him and doe him reverence like as the Jewes did ignorantly accomplish many things in the passion of Christ which were foretold by the Prophets So also they which in these dayes give eare to the doctrines of devils in the Romish and Antichristian Synagogue doe fulfill the prophecie of the Apostle 1 Tim. 4.1 some of them of ignorance and simplicity but their blinde guides of malice and obstinacie against the truth Muscul. 2. Confut. Against Purgatory Vers. 8. IOseph knew his brethren but they knew not him Augustine propounding this question how it came to passe that all this time of Iosephs prosperity he sent no word to Iacob but he continued still mourning for his sonne giveth this reason Quoniam sine istis minutis peccatis Iacob esse non potuit volens Deus illa parva peccata in hoc seculo igne tribulationis consumere c. Because Iacob could not be without some small sinnes God would by this meanes purge them with the fire of tribulation in this world serm 82. de tempor If small sinnes then which they call veniall bee purged in this world then there is nothing remaining to be cleansed in purgatory fire afterward which they say serveth to the purging not of mortall but veniall sinnes and indeed Iob well sheweth that our purgatory fire is in the affliction and sorrow of this life where he saith Exibo ut aurum I shall come forth like gold Iob 23.10 And the Prophet saith That the Lords fire is in Sion and his furnace at Ierusalem Isa. 31.9 it is not then in hell or Purgatory I much muse that Pererius alleaging this sentence of Augustine could not perceive how strongly it maketh against Purgatory 3. Confut. Against the swearing by Saints Vers. 15. BY the life of Pharaoh ye shall not goe hence c. Thomas Aquinas justifieth this fact of Ioseph in swearing by the life of Pharaoh and would warrant thereby the swearing by creatures as namely by Saints for an oath saith he is made two wayes by execration when some creature is produced that God should shew his judgement upon if one sweare falsly as when one sweareth by his head or such like the other way is by contestation either directly when the name of God is mentioned or indirectly when some creature is named in whom the truth should be manifested so we sweare by the Gospell wherein Gods truth is expressed by Saints that beleeved in the truth so Ioseph sware by Pharaoh a minister of Gods truth and justice Thom. 2.2 qu. 89. ar 6. Conâ—ra 1. This subtill disputer doth justifie that kinde of oath which is directly forbidden by our Saviour himselfe as to sweare by the head Matth. 5.36 Neither shalt thou sweare by thine head wee may justly suspect him in the rest when at the first he dare controll the holy doctrine of the Gospell 2. Men use not to sweare by the Gospell but upon it when they lay their hands upon the book for so we reade that the Saints have used some visible ceremonie and rite in taking an oath as Abrahams servant layed his hand upon his masters thigh Gen. 24.3 Iacob did sweare unto Laban upon an heape of stones but neither did the one sweare by his masters thigh nor the other by the stones but by the name of God Gen. 24.3 Gen. 31.53 Iacob sware by the feare of his father Isaack after the same manner is a booke used as a visible object for further evidence in the ministring of an oath but Saints are neither visible nor present and therefore the case is not alike 3. It is also directly forbidden to sweare by any but by the Lord Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name and though onely be not here found yet our Saviour so interpreteth Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4.10 and so consequently by him onely shalt thou sweare 4. Concerning Iosephs act I have shewed before quest 9. that although it may be somewhat qualified and extenuated yet it cannot be justified but it savoureth somewhat of the Egyptian manners and seemeth to be against that place Zephan 1.5 where the Prophet reproveth those that sweare by the Lord and sweare by Malcham that is their King whether they made the idoll or a mortall man their King both abuses are here reproved 6. Places
of cattell Calvin 2. That they might dwell apart from the Egyptians and so not be corrupted with their idolatry and supestition Mercer Muscul. 3. Lest that being dispersed among the Egyptians they might have beene distracted and so one divided from another Iosephus 4. Because the Egyptians abhorred keepers of sheep it would have beene an occasion of envy and hatred if they had lived among the Egyptians 5. lastly the land of Goshen stood more commodious for the Israelites returne and passage out of Egypt being situate in the utmost bounds toward Canaan whereas if the Israelites had beene seated in the inward or remote parts of the Countrey they could not afterward so conveniently have escaped Pererius QUEST XVII Why keepers of sheepe were an abomination to the Egyptians Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians c. These are the words of Moses rather than of Ioseph as the like reason is inserted by Moses Gen. 43.34 why the Hebrewes and Egyptians might not eat together the Egyptians then abhorred shepherds and keepers of sheepe 1. Not onely because they were a proud people and despised shepherds as base and servile men as Rupertus for they were an abomination unto them which is more than to contemne and despise them 2. Neither did they abhorre shepherds as though there were none of that condition among the Egyptians for they had their flocks of sheepe Genes 47.17 3. Neither yet is it like that the Egyptians did altogether abstaine from all eating of flesh Aben Ezra reporteth of the Indians that they kill no flesh neither doe so much as eat of the milke that commeth of cattell and that for this cause the Egyptians abhorred the Hebrewes 4. Therefore I thinke rather that the Egyptians especially detested keepers of sheepe rather than of other cattell because they superstitiously adored that kinde and so abstained altogether from slaying of sheepe and eating the flesh thereof keeping them for their milke and wooll whereas the Hebrew shepherds did without any scruple eat of their flocks other kinds of cattell it is like they did eat of as Mercerus reporteth the opinion of some writers that it was lawfull for the Egyptians to kill and eat foure kinds of creatures Oxen Calves Swine and Geese 4. Places of Doctrine 1. Doct. Not to depend upon meanes or put any confidence in Princes Vers. 4. I Will goe downe with thee into Egypt Although Ioseph were Lord of Egypt and a man of great power able to provide for Iacob and protect him from danger yet the Lord would not have Iacob to depend upon the meanes but to trust to his providence Muscul. Whereby also wee are taught not to put our confidence in men but to wait upon God as it is in the Psalme It is better to trust in the Lord than to put any confidence in man it is betteâ— to trust in the Lord than to put any confidence in Princes Psal. 118.9 2. Doct. The Lord will never forsake his elect Vers. 4. I Will also bring thee up againe c. The Lord promiseth his presence and gracious assistance to Iacob both going downe into Egypt and returning the Lord then will never forsake his elect Whom he once loveth he loveth to the end Ioh. 13.1 and as he said to Iosua I will not leave thee nor forsake thee Iosu. 15. so the same promise belongeth unto all the faithfull servants of God as the Apostle â—pplieth it Heb. 13.5 3. Doct. A man is not bound to reveale all his counsell so he speake the truth and lie not Vers. 34. THen ye shall say thy servants are men occupied about cattell This also was true which Ioseph taught his brethren to answer that they might dwell in the land of Goshen but there was another reason which Ioseph would have them to conceale because it was the most fruitfull and fertile soyle of all Egypt We see then that a man is not bound to utter all his minde but speaking the truth in the rest he may conceale that which he thinketh will bee prejudiciall to his suit and businesse Calvin and in such affaires that precept of our Saviour taketh place To be wise as serpents but innocent as doves Matth. 10.16 5. Places of Confutation 1. Confut. No Sacraments without the spirit and life of the word Vers. 2. GOd spake unto Iacob in a vision The Lord doth not onely appeare and shew a vision to Iacob but hee also speaketh unto him to the vision he adjoyneth a voyce of this nature and kinde are all Gods signes and ceremonies they are not dead or dumbe but the word of God putteth life unto them Wherefore it is presumption in the Church of Rome to impose signes and Sacraments upon the Church which receive not their life from the Word Calvin as our Saviour saith It is the spirit that quickneth the flesh profiteth nothing Ioh. 6.63 so the fleshie and terrene part in signes and sacraments profiteth not without the spirit and life which they receive from the Word 2. Confut. Antiquity no good argument of the truth Vers. 3. I Am the God of thy father He saith not of thy fathers as of thy great Grandfather for Terah was an idolater Iosu. 24.4 Iacob could not goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarks Noe Seâ— Heber were of the same faith and religion Wee see then that antiquity is no good argument to prove true religion by unlesse wee run unto the first beginning for so truth is more ancient than errour In like manner wee deny not but that of late yeares wee cannot derive the profession of the Gospell from our fathers and ancestors past the third degree because all the world was blinded with superstition and ignorance for divers hundred yeares but leaving the meane generations which were corrupted we are able to fetch and derive our faith from the Apostles of Christ this the Romanists doe call in derision a probation of our faith persalium by leaping But Iacob could prove his faith no otherwise he must leape from Abraham to Heber and Sem So Steven would not prove his faith from the immediate descent of his father for of them he saith ye have alwayes resisted the holy Ghost as your fathers did so doe you Act. 7. he ascendeth up to Abraham and Moses and the prophets times and in such manner doe we prove and justifie our faith and profession 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error Vers. 27. ALL the soules of the house of Iacob c. are 70. yet the Septuagint reade 75. notwithstanding Pererius justifieth the Septuagint and freeth them from errour although they set downe five more of Iosephs race than Moses hath which were born in Egypt afterward If this saith he be an error in them then was it in Moses for he also numbreth among the rest the sonnes of Phares and Benjamin which were borne afterward in Egypt
the first common and usuall as a signe of griefe and mourning as David came to Jerusalem barefoote 2. Sam. 15.30 The second civill as by putting off the shooe they signified the yeelding up of their right as it is prescribed Deut. 25.9 and practised Ruth 4.7 The third was religious which betokened the putting off of earthly carnall thoughts and the preparing of the minde for spirituall things Iun. in Analys 2. This putting off the shooes 1. some say was commanded Moses that he thereby should sanctifie that place by making bare his feete but the place was holy already because of Gods presence the place was not holy because Moses put off his shooes but because it was holy Moses is bid to put off his shooes 2. Ambrose thus applieth it that because the shooes are made of the skinnes of dead beasts Moses should put off all feare of death for feare whereof hee fled at the first time from Pharaoh 3. Cyprian would have thereby signified that Moses by putting off his shooes doth not challenge any right in the spouse of the Church but resigneth it to Christ the head and husband thereof for this was the custome that the next kinsman by putting off the shooe did surrender his right in the brothers wife deceased unto the next after him Ruth 4. 3. Because the putting on of the shooes did betoken haste as the Israelites were commanded to eat the Passeover with their shooes upon their feete therefore the putting them off betokeneth the contrarie not in haste but with due preparation Moses should approach Perer. 4. But the most likely signification is that all carnall thoughts set apart Moses should draw neere with reverence and spirituall preparation Ferus as into the house of God Eccle. 4 17. QUEST X. Why the Lord called himselfe the God of Abraham Isaac and Iacob Vers. 6. I Am the God of thy father the God of Abraham the God of Isaac and the God of Iacob 1. By thy father he meaneth Amram shewing that he was the God of them and of their seed and of all Israel being mindfull of his promise made to their fathers Simlerus 2. Abraham Isaac and Iacob are here named not so much in regard of their sanctity and excellent vertues for Abel Enoch and Noah were holy men in their time but for these causes are they especially named 1. Because to them specially were the promises made touching the land of Canaan 2. They were the next and immediate fathers of Israel 3. To them God more fully revealed himselfe and shewed his counsell 4. And principally for that those Patriarks had most evident prophesies of the Messiah as Abraham Gen. 22.18 that all the earth should be blessed in his seed and the same promise was renewed to Isaac Gen. 26.4 Iacob also prophesieth of the comming of the Messiah under the name of Shiloh 5. These three Patriarks are named to shew the efficacie of Gods promise made unto them the time now approching when they should see the accomplishment thereof Perer. 3. The name of God is thrice repeated and set before Abraham Isaac and Iacob both to expresse the mysterie of the Trinitie and to shew the speciall and particular care that God had of each of them being a gratious God unto them all and because unto them all were the promises made the certainty whereof by this repetition is insinuated Pererius QUEST XI Why Moses hid his face Vers. 6. THen Moses hid his face 1. For these causes wee find in Scripture that men have used to hide them for feare as Adam hid himselfe in Paradise for shamefastnesse as Rebeckah covered her selfe with the vaile when she saw Isaac Gen. 24. for reverence and humility as Elias covered his face when the Lord spake unto him 1. King 19. for weaknesse and impotencie as Moses face was covered from the Israelites because they were not able to behold the glory of his countenance Exod. 34. Perer. 2. For two of these causes Moses here covereth his face first as being guilty of his owne infirmity and weaknesse as being not able to behold the exceeding great glory of God as also of reverence Piscator 3. Moses is not mentioned here in direct words to have prayed or worshipped as wee read of others the servants of God when the Lord appeared unto them not that Moses either being astonished forgat it or disabled himselfe as not worthy but he inwardly in his soule adored the divine Majesty as the humility of his externall behaviour sheweth Simler QUEST XII How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead NOw whereas our Saviour Christ Matth. 22. Mark 12. and Luk 20. alleageth this divine testimony I am the God of Abraham c. and inferreth thereupon he is the God of the living and not of the dead and so convinceth the Sadduces that held there was no resurrection the question is seeing that this scripture proveth onely the immortality of the soule which some of the Philosophers held and yet beleeved not the resurrection how this place was applied by our Saviour to prove the resurrection of the body First then it may bee answered that seeing Abraham Isaac and Iacob being departed out of this world are said to bee living unto God and these names were given unto them as consisting of soule and body this place sheweth that both their soules doe live actually with God and their bodies also in hope not being dead but onely asleepe Ireneus lib. 4. cap. 11. so also Chrysostome in 22. cap. Mat. 2. Some answer that by necessarie consequent the mortality of the soule being granted the resurrection of the body must follow because the soule naturally hath a desire to the body and cannot have true and full happinesse untill the bodie which was partaker of the labours and travels of this life with the soule bee made fellow also with it in joy which reason moved some of the Philosophers as the Pythagoreans and Platonists which held the soule to be immortall to dreame of the remigration and returne of the soule to the body thinking it impossible that the soule should for ever bee separated from the body sic Thomas lib. 4. contra Gent cap. 79. 3. But the best solution of all is Hieromes that against the Sadduces who denied the resurrection of the body onely for that they beleeved not the immortality of the soule it was a strong argument to convince them of error in denying the resurrection to take away the ground of their error in proving by this text the living and being of the soule this also is the solution of Cajetane QUEST XIII Why our Saviour specially urgeth this place against the Saduces FUrther though out of the old Testament divers other places might be alleaged more pregnant at the first sight than this to prove the resurrection of the dead as Hierome doth specially note that place Iob. 19. I know my redeemer liveth yet our Saviour
yet this being admitted that some alteration of the tongue then happened yet this sheweth no more that this word Iehovah should not bee pronounced than other Hebrew words but that onely the manner of pronuntiation is changed which thing falleth out in all languages in continuance of time 4. Others thinke that Iehovah cannot be pronounced because the letters whereof it consisteth make no perfect sound 5. But the Hebrewes generally of a superstitions conceit doe forbeare from reading or naming Iehovah even in their Synagogues in the lecture of the Law thinking that holy name thereby to be prophaned and they would prove it by that place Lev. 24. â—6 that he which nameth the name Iehovah should be stoned Contr. 1. That the name Iehovah may safely be pronounced it is evident by this place because the Lord himselfe sheweth a difference betweene his name Iehovah and other names which Moses could not have understood if the Lord had not spoken it Againe if it bee not lawfull to be pronounced neither is it to be written if the Hebrewes doe the one why not the other they themselves doe allow that the high Priest may pronounce it in their solemne feasts in the Temple when they deliver that publike blessing which is prescribed Numb 6.24 Iehovah blesse thee and keepe thee it is not therefore simply unlawfull to utter that reverend name 2. That place alleaged serveth not their turne for beside that the word nakab signifieth as well to pierce through and consequently to curse as to name it is evident that the Lord speaketh not of simple pronouncing the name of Iehovah but of uttering it in contempt and disdaine as there in the next verse before the word Kalal is used which signifieth to curse 6. Wherefore the conclusion is this that wee grant the name Iehovah not in respect of the letters but of that which is thereby signified the nature and essence of God to be ineffable Againe it may be so called in some sense because this reverend name is not communicable to any creature And thirdly in that it is not to be prophaned or unreverently used and upon light occasion but in grave and weightie matters any of these wayese we confesse the name Iehovah to bee ineffable but not in their sense as though it were impietie at all to pronounce it and that in the very reading of the Scripture we should forbeare to name it but to pronounce some other word in stead thereof Simler QUEST VII How the Lord was not knowne to Abraham Isaac and Iacob by his name Iehovah Vers. 3. BBut by my name Iehovah was I not knowne unto them 1. Some thinke that the Lord spake not at all unto Abraham Isaac Iacob by the name Iehovah but that Moses using that name in writing the storie of Gen. spake according to his time Osiander But this cannot be admitted for then whereas the Lord is brought in saying to Abraham I am Iehovah Genes 15. if the Lord did not there give himselfe that name then he should be made to speake otherwise than he did And againe whereas Abraham giveth this name to the mountaine Iehovah ijreh the Lord will see or provide Moses should write an untruth if that Abraham had not indeed so called it 2. Some other thinke that the meaning is that God had not shewed his power before in working of such wonders and miracles as he did by the hand of Moses Paulus Burgens Rupertus But beside that the Lord here saith that he had shewed himselfe unto them by his name Shaddai that is omnipotent and so mightie in workes it is evident that as great miracles were wrought before as the taking up of Henoch the drowning of the whole world the burning of Sodom and Gomorrah with fire and brimstone the turning of Lots wife into a pillar of salt 3. Some thinke that by this speech is insinuated the great increase of the knowledge of God which was more fully revealed to Moses than to Abraham Isaac and Iacob and afterward was greater in David and so the neerer they came unto the times of the Messiah and the Apostles excelled all that went before them in knowledge sic Gregor and Glâ—ss interlinear But this seemeth not to be the proper meaning for then it might as well be said to David that his times compared with Moses God was not knowne to Moses by his name Iehovah 4. Others doe thus interpret that God had not to any of them declared the meaning of this name Iehovah as he did to Moses Exod. 3. where he calleth himselfe Eheje which aâ— which is the sense of the name Iehovah which signifieth the essence and being of God and beside the Lord did more fully reveale his glorie unto Moses than unto any other Prophet Numb 12.8 He shall see the similitude of God Lyran. Cajetan Thostatus But if this were the meaning then neither afterward unto the other Prophets should the Lord have beene knowne by the name Iehovah seeing Moses in respect of cleere illumination hath the preeminence before all Prophets before or after But that cannot bee seeing God was revealed unto other Prophets by that name 5. Oleaster thus expoundeth i. That whereas Shaddai may be derived either of shadad which signifieth to spoyle or pray upon or of shad which signifieth the â—eâ—tes and so consequently plentie and Iehovah is taken either from the roote Havah to be or rather of Hovah which signifieth destruction as Ezech. 7.26 God was knowne to the fathers both in giving them plentifull graces and spoyling their enemies to bestow on them as he tooke from Laban and gave unto Iacob but now he began to be knowne by that name Iehovah in destroying Pharaoh and the Egyptians c. But beside that Oleaster in deriving of the name Iehovah dissenteth from all other his collection is not generally true for God had before shewed his power in destroying the wicked and ungodly as in the floud and in the overthrow of Sodome and Gomorrah 6. Wherefore the best interpretation is this that whereas the name is taken often for the thing signified by the name as Act. 1.15 The number of the names that were in â—ne place were c. i. the number of men and Rev. 3. I have a few names in Sardis So here the name Iehovah is taken for God himselfe Perer. Then whereas the fathers did beleeve in God as omnipotent and all sufficient able to effect his promises which they possessed onely in hope but saw them not fulfilled Now the Lord will performe unto Israel whatsoever he had promised to their fathers in delivering them from their enemies and giving the land which he sware unto their fathers that hee would give unto their seed as the Lord himselfe saith unto Moses vers 7 8. and thus will he be knowne by his name Iehovah which signifieth being of himselfe for so of God in him through him and for him are all things Iun. Simler QUEST VIII Why the genealogie of Reuben Simeon
sympathies and Antypathies their qualities and operations he can apply and temper the causes together and so is able to worke wonders though not true miracles which are beside the order and course of nature which Satan cannot invert As to put this for an example the small fish which is called Echinus or Remora is able by applying himselfe to the ship to stay it though it bee under saile and have both the sea and winde with it which Plinie sheweth to have beene found by experience how that Antonius his ship at one time and Caius at another were stayed by this fish Now if a Magitian should secretly apply this fish to a ship hee might bee thought to worke a great wonder and yet it should bee naturall The other reason is that beside the knowledge of nature Satan is skilfull of all humane arts and sciences by the benefit whereof even men doe worke wonders as Archimedes was able to stirre a ship with his hand by certaine engines which he had prepared which a great number of men by strength could not doe He also devised such kinde of instruments when Marcellus the Romane Captaine besieged Syracusa whereby they so annoyed their enimies and made such havock and slaughter of the Romanes that Marcellus himselfe said they fought not against men but against the Gods Architas the Pythagorean by Mechanick art made a dove of wood to flie Severinus Boetius made serpentes of brasse to hisse and birdâ— of brasse to sing If men can make such admirable things by art it need not seeme strange if by the power of Satan wonderfull matters are sometime compassed Ex Perer. QUEST XII What things are permitted unto Satan to doe THe next point to be shewed here is what things which seeme to us to be miraculous the Devill may doe by himselfe or his ministers the Magitians First in generall wee are here to consider a twofold action of spirits the one is immediate as they can themselves passe speedily from place to place as Iob. 1. Satan came from compassing the whole earth for if the Sunne being of a bodily substance can compasse the heavens of such a huge circuit many hundred thousand miles about in the space of 24. houres the spirits can doe it with greater agility they have also power to transport bodies from place to place aâ— our Saviour yeelded his body to be transported of Satan to the tempters further confusion The other action is mediate as Satan can transport and bring together the causes of things which being tempered and qualified may bring forth divers naturall effects which are wrought immediatly by those naturall causeâ— yet mediately by Satan which bringeth them together Secondly in particular these things are permitted to Satans power he can transport bodies and carry them from place to place as thâ— Ecclesiasticall stories make mention how Simon Magus was lift up on high in the aire by the 〈◊〉 of Satan but by the prayer of Peter was violently throwne downe so sometime serpents and 〈◊〉 have beene seene flie in the aire Albertus Magnus saith that oxen have rained and fallen out of the aire all which may be wrought by the conveyance of Satan 2. The Devill can suddenly convey things out of ones sight as Apollonius from the presence of Domitian Thus it may be that Gyges if that report be true not by the vertue of a ring but by the power of Satan became invisible 3. They can make images to speake and walke as before wee heard of Apollonius brasen butlers and the image of Memnon so the image of Iuno Moneta being asked if she would remove to Rome answered se velle that she would and the image of fortune being set up said ritè me consecrastis yee have consecrated mee aright Valer. Maxim lib. 1. cap. ultim de simulachris But the Devill cannot give power unto these things being dead to performe any action of life but that hee moveth and speaketh in them as the Angell caused Balaams Asse to speake 4. The Devill can cause divers shapes and formes to appeare as of men Lions and other things in the aire or on the ground as in the life of Antonie the Devill appeared unto him in the shape of terrible beasts 5. And as he can counterfeit the shape of living things so also of other things both naturall as of gold silver meat and artificiall as of pots glasses cuppes for if cunning artificers by their skill can make things so lively as that they can hardly bee discerned from that which they resemble as Plinie writeth of Zeuxis grapes lib. 35. cap. 11. much more can Satan coyne such formes and figures as Philostratus lib. 4. of the life of Appolonius maketh mention how a certaine Lamia pretending marriage to one Menippus a young man shewed him a banquet furnished with all kinde of meat and precious vessels and ornaments which Appolonius discovered to be but imaginarie things and shee confessed her selfe to bee a Lamia 6. The Devill by his subtile nature can so affect the sensitive spirits and imaginary faculty as that they shall represent unto the inward sense the phantasie of some things past or to come and cause them to appeare to the outward sense as wee see that franticke persons imagine many times that they see things which are not and there is no doubt but that the Devill can effect that which a naturall disease worketh 7. Hee can also conforme the fantasies of those that are asleep to represent unto them things which the Devill knoweth shall come to passe and by this meanes to bring credit unto dreames 8. In some things the Devill can interpose himselfe and helpe forward those superstitious meanes which are used to prognosticate as the Augurs by the flying and chirping of birds by looking into the intrals of beasts by casting of lots tooke upon them to divine and the Devill by his mysticall operation concurred with them more strongly to deceive 9. The Devill can stirre up in naturall men the affections of love anger hatred feare and such like as he entred into the heart of Iudas Iohn 13.1 and this he doth two wayes either by propounding such externall objects as helpe to inflame and set on fire such affections and by conforming the inward phantasie to apprehend them Hierome in the life of Hilerius sheweth how a certaine virgin by Magicall enchâ—ntments was so ravished with the love of a young man that shee was mad therewith QUEST XIII How divers wayes Satans power is limited THese things before recited Satan by his spirituall power is able to doe yet with this limitation that his power is restrained of God that he cannot doe what he would but sometime the Lord letteth him loose and permitteth him to worke either for the triall and probation of his faithfull servants as is evident in Iob or for the punishment of the wicked as hee was a lying spirit in the mouthes of Ahabs false Prophets for if Satan had free
for if God could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and
shall bee a cloud and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there
was not one feeble person among them Psal. 105.37 2. Their raiment during the said terme of 40. yeeres waxed not old Deut. 8.4 3. The Lord fed them with Quailes and Manna even that great host which could not pitch their tents in a lesse circuit and compasse of ground than of ten or twelve miles and he gave them water also out of the rocke 4. Beside the Lord was their guide by these visible signes of his presence both by day and night QUEST XXIV Whether the cloud also served to shelter them from the heat of the Sunne FUrther a question is moved whether this cloudy piller served not onely to direct them by the way but to keepe them and defend them from the heate of the Sunne 1. Thostatus is of opinion that this cloud that guided them could not keepe them from the heat of the Sunne upon these reasons because if this cloud were a covering to the whole campe then could it not goe before them to guide them as it did stand betweene the host of the Israelites and of the Egyptians and if it had sheltred them from the Sunne it should have beene as discommodious another way in shadowing from them the comfortable light of the Sunne and if it bee said this cloud did not shadow the whole campe but hung aloft in the aire and turned with the Sunne to slake the heat thereof then could it not have guided the host but must have followed the course of the Sunne Contra. Herein is Thostatus error he imagineth that this cloud was straight thorowout like a piller and so keeping that fashion still it could not performe both these offices to direct them in the way and to shelter them from the heat of the Sunne But by the like phrase elsewhere as Iud. 20.40 where the flame of the City of Gibeah ascended as a piller of smoke wee may conjecture what fashion this cloud was of that it ascended upright and straight like a piller yet as the smoke which mounteth upright when it commeth aloft disperseth it selfe as it were a cloud so this being both a piller for the straight ascending and in the top as a cloud dispersed might both by the rising and moving of the piller goe before the Israelites to direct them and with the upper spreading part shadow them from the Sun so that we need neither imagine this shadowing part of the cloud to be so high as it should still follow the Sunne nor yet so low as to cover all the camp in the length and breadth thereof And thus by the resemblance of this piller to a piller of smoke which is narrow below and spreading above all Thostatus objections may bee answered But whatsoever mans wit can object to the contrary the truth of the Scripture must stand which saith He spread a cloud to be a covering and fire to give light in the night Psalm 105.39 By the which text that is made plaine which is affirmed before that it was both a piller and a spreading cloud 2. Thostatus then his opinion is that the Israelites were indeed defended from the heat of the Sunne which is vehement in those parts especially in the sandy and barren deserts of Arabia yet the cloud shadowed them not but God by his power did so qualifie the aire round about the campe as they were not parched with heat which operation is ascribed to the cloud because the Lord that caused it there shewed himselfe visibly present Contr. But the Scripture overthroweth this conceit which saith that the cloud did stand over them Numb 14.14 and that he spread a cloud for a covering Psalm 105.39 God therefore used the cloud as a meanes to cover and defend his people from the drought and parching heat 3. Pererius to take away the former objections imagineth that there were two cloudes one below as a piller to direct them the other above as a covering to shelter them Thostatus reasons are sufficient against this imagination because the Scripture speaketh still but of one cloud for as there was but one piller of fire to give light so but one cloudy piller that did shelter them it was common to both to guide and lead them And againe one cloud as is shewed before being sufficient to performe both these services another cloud had beene superfluous 4. Wherefore it is agreeable and consonant to the Scripture that this cloud did as well shelter them from the heat as lead them in the way as is evident in the places before alleaged Numb 14.14 Psalm 105.39 And unto the cloud the Prophet Esay alludeth chap. 4.5 The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. and a covering shall be a shadow by day for the heat Of this opinion are Lyranus Ambros. in Psal. 118. and Iustinus Martyr Nubes contra aestum appansa est pro umbraculo simul à frigore protegens in itinere The cloud was spread as a shelter against the heat and as a safegard from the cold in their journey Diolog cum Tryphon So then there were three speciall uses of this cloud as Genebrard well noteth upon the 105. Psalme the first to direct them and shew the way for in that sandy desert there is no way to be seene by reason that the wind bloweth about the sand which covereth the tract of the way and therefore they that use to travell doe use mappes and cards to point out the quarters and coasts as sailers doe upon the sea A second use was to defend them against their enemies as the cloud came betweene the host of the Israelites and of the Egyptians giving light to the one and casting darkenesse upon the other Thirdly it served to shadow them from the parching heat of the Sunne Ex Perer. QUEST XXV Whether the cloudy and fierie piller were two in substance or but one BUt whether this cloud and fiery piller were all one in substance and onely divers in use or whether they were divers the one succeeding the other it is a question 1. Iunius seemeth to bee of opinion that they were two severall pillers giving this annotation upon this place Vtriusque columnae 〈◊〉 fuit It was common to both the pillers to bee a guide of their journey but peculiar to the piller of the cloud to protect them from the heat c. But I rather approve the opinion of Simlerus who thinketh it was but one cloud Fuit columnae hujus multiplex usus c. interdiu defendeâ—â—â— eos ab astu solis noctâ— lucebat illis There was a divers use of this cloud c. by day it defended them from heat by night it gave them light and this opinion is evidently confirmed Numb 9.21 Though the cloud abode upon the Tabernacle from even unto morning yet if the cloud was taken up in the morning then they removed here the fire which abode all night upon the Tabernacle is called the cloud and the same cloud that abode there
as hath beene found by search these were the bones of Ioseph certainly knowne they shew the bones and parts no man knoweth of whom for they in divers places offer to the view of the people divers bodies and heads foure or five armes of one Saint neither were these bones of Ioseph carried in the fight of all Israel adored as theirs superstitiously are Simler 3. Conf. Against the heresie of Servetus Vers. 21. THe Lord went before them by day in a piller of a cloud Servetus held this execrable heresie that this increata nubes Christi fuit Deitas that this uncreated cloud was the Deitie of Christ which he calleth filium figurativum the figurative Sonne which detestable heresie is not worthy of any confutation but with all indignation to be rejected and detested for he maketh the Deitie of God corporall contrary to the Scripture which saith God is a spirit and maketh a visible substance to be without beginning whereas all things visible are created Coloss. 1.16 and directly this heresie impugneth that saying of the Prophet Esay chap. 4.5 where he alludeth to this place The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. It was then a created and not an uncreated cloud 6. Morall observations 1. Observ. As the Lord worketh for us redemption so of us he requireth obedience Vers. 2. SAnctifie unto me all the first borne As the Lord had for his part delivered and saved their first borne so he requireth of them their first borne As God hath dealt mercifully and graciously with us so he expecteth somewhat againe of us namely our obedience we must not looke unto that onely which God hath done unto us but consider also what is to bee done by vs. As our Saviour saith to his Apostles As my father sent me so send I you As Christ was sent for our redemption so we must also bee employed in Gods service to testifie our thankfull obedience So our Saviour bidding his Apostles to preach the Gospell addeth teaching them to observe all things which I have commanded you As the glad tidings of salvation is published unto men so of them is required againe obedience Ferus not as an helpe unto their salvation which is perfited without our service but as a true and lively testimonie of our faith whereby we apprehend salvation 2. Observ. How we must offer our first borne unto God AGaine as they were commanded to consecrate unto God their first borne so we must offer our first and best things unto God the Lord will have the prioritie of our service Simlerus As our Saviour biddeth us first to seeke the Kingdome of God and the righteousnesse thereof Matth. 6. our first studies our first times must be consecrated unto our God as the Apostle exhorteth to give up our bodies a living sacrifice holy and acceptable unto God Rom. 12.1 3. Observ. God tempteth his children according to their strength Vers. 17. LEst the people repent when they see warre God hath respect unto his chidrens infirmitie and suffereth them not to be tempted above their power Piscator But Gregorie doth notably amplifie this point Tres modi sunt hominum ad Deum conversorum inchoatio medium perfectio inchoatione inveniunt blandimenta dulcedinis in medio tempore certamina tentationis ad extremum perfectionem plenitudinis c. There are three degrees of men that are converted unto God the beginning the middest and the perfection in the beginning they finde pleasant allurements in the middle hard tentations in the end a full perfection Like as first a man entertaineth his spouse with sweet perswasions afterward being married to her hee trieth her with sharpe reprehensions being thus tried he soundly enjoyeth her So this people being brought out of Egypt primò accepit blandimenta signorum first receiveth alluring signes afterward probationibus exercetur in â—remo they are exercised by tentations in the wildernesse and lastly in the land of promise virtutis plenitudine confirmatur they are fully confirmed Sic Gregor lib. 14. moral cap. 13. 4. Observ. The will of the dead must faithfully be performed Vers. 19. FOr he had made the children of Israel sweare Moses most faithfully causeth the last will and Testament of Ioseph to be fulfilled whereby we are taught that the last minde and will of the dead in honest and lawfull things ought by no meanes to be violated Osiander as the Apostle saith the Testament is confirmed when men be dead Heb. 9.17 God will surely revenge their quarrell whose soules he hath received to his protection whose godly bequests are reversed and their last minde not fulfilled Such as are unfaithfull to the dead will be much more to the living And as God professeth himselfe the speciall protector of the fatherlesse and widow so he will maintaine the cause of the dead that are fatherlesse to the world and their soules as it were widowes for a time absent from their bodies 5. Observ. We must alwayes bee watchfull Vers. 22. THat they might goe both by day and night The people were to take their journey whether by day or night when the cloud was lift up from the Tabernacle they were therefore diligently to take heed both by day and night that they might be readie when the Lord gave them a signe to goe forward wherefore they are said to keepe the Lords watch Numb 9.19 So our Saviour biddeth us also to watch and alwayes to bee in a readinesse because we know not when the master of the house will come at even or at midnight at the cocke crowing or in the dawning Mark 13.35 Pellican CHAP. XIV 1. The Argument and method IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea there are two parts of the Chapter the bringing of the Israelites unto the Sea to vers 14. their passing over the Sea with the destruction of the Egyptians to the end of the Chapter In the first part is set forth first the counsell of God unto Moses containing first a commandement where they should campe vers 2. then a reason thereof taken from the vaine consultation and opinion of Pharaoh that they were tangled in the land vers 4. then the execution thereof in following after them which is amplified by the overruling cause Gods providence and justice in hardning his heart and the end thereof the glory of God vers 4. 2. Then followeth the execution first in the behalfe of the people they did as the Lord commanded them secondly on Pharaohs part 1. Both in pursuing and following after them with the occasion thereof the report that was brought and their repentance in letting the people goe vers 5. The manner thereof he made readie his horse and chariots vers 6.7 and the ordering and disposing cause Gods justice in hardning his heart vers 8. 2. As also in overtaking them vers 9. 3. Afterward the events hereof are declared 1. The
the people doth here diversely appeare 1. In forgetting at once all those wondrous works which the Lord had done for them in Egypt 2. In their great unthankfulnesse for so great a benefit of their deliverance which they had received in preferring the miserable servitude of Egypt before it Fâ—rus 3. In their murmuring against God and contempt of his ministers Calvin 4. In their prophane scoffing saying Because there were no graves 〈◊〉 Egypt 5. In their impatience not waiting the Lords leisure Genâ—vens 6. In their prophane impietie in justifying their former incredulitie and ungratious words in Egypt Simler QUEST VIII Whether Moses did suffer the people at this time to passe without reproofe Vers. 13. THen Moses said to the people feare ye not 1. Some thinke that Moses did not suffer the people to goe without sharpe reprehension here Calvin But it is more like that Moses did forbeare them at this time the present necessitie so requiring Simler wherein he both sheweth his mildnesse in not answering the people roughly againe and his loving care in that he notwithstanding this their perversenesse laboureth to comfort them in this perplexed hate Ferus 2. He doth encourage them by promising them certaine deliverance from God Iosephus more at large here doth amplifie Moses exhortation which consisted upon two principall perswasions the experience which they had already of Gods goodnesse toward them that had omitted nothing needfull for them that like as a wise man which hath hitherto well compassed all his businesse should not be mistrusted for the rest so they should not doubt of Gods mercie toward them who never yet failed them the other was in communicating unto them Gods counsell that the Lord had therefore brought them into this streit to get himselfe greater honour by their deliverance to this purpose Ioseph lib. 2. cap. 6. He saith they shall never see the Egyptians againe that is in that manner as they saw them that day insulting against them and pursuing after them as the Septuagint doe well interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what sort ye have seene them for they saw them afterward but drowned and lying dead upon the shore QUEST IX When the Lord spake these words to Moses Vers. 15. ANd the Lord said 〈◊〉 1. Some doe read had said thinking that the Lord had thus spoken unto Moses as it is set downe in the 5. verses following before he had thus encouraged the people Neque enim testis praâ—â— salutis esse poterat non accepta promissione for he could not be a proclaimâ—â— of their safetie having not first received a promise Calvin 2. But it is more like that the Lord spake unto Moses after he had exhorted the people both because Moses cried unto God which crie of his was occasioned by the same imminent danger which moved also the people to crie as also he might pray unto God to forgive this sinne of the people which hee might justly feare would provoke the Lord to wrath and so hinder his intended worke Ferus And though as yet Moses had received no particular promise how the Israelites should be delivered yet hee resteth upon Gods generall promise before that he would get him honour upon Pharaoh and his host Simler QUEST X. When Moses cried unto God and how and for what VVHy criest thou unto me 1. This is neither referred unto the crie of the people before spoken of whose person Moses did represent and therefore he is said to crie because the people cried for the crie of the people was disordered and tumultuous and not much accepted 2. Neither is this understood of Moses privat prayers which at that time he made unto God when as all the people cried beside as Calvin for though it be like that Moses omitted not then to pray also yet this prayer was after his exhortation to the people which came betweene â—lamâ—rem hunc ingratissimus populus extorsit for not onely the enemie in sight but the unthankfull and grudging people did draw the crie from Moses 3. The Lord doth not find fault with Moses because he prayed but for that he went not forward with the people as he was commanded vers 2. therefore that charge is here againe renewed and though Moses voyce was not heard nor no words uttered yet hee is said to crie because hee prayed unto God in his heart Iâ—n 4. But Iosephus is here deceived who thinketh that Moses in his prayer preventeth Gods speech unto him and first desired of God that the waters upon the striking them with his rod might be divided and that upon his prayer without any other direction or commandement from God the waters parted But this report of his as we see is oppositely contrarie to the Scripture QUEST XI How the Angell is said to remove Vers. 19. ANd the Angell of God which went before the host of Israel removed 1. This Angell is called before Jehovah Vrique natura Iehova Dei filius officio Angelus By nature Iehovah the Sonne of God and Angell in office Simler Calvin Osiander 2. Not that God removeth from place to place Sed signa prasentia in alium locum transierunt but the signes of his presence went to another place and therefore the Angell is said to remove Simler 3. This cloud both cast darknesse upon the Egyptians that they were not able to pursue the Israelites and it gave light to the Israelites that they went on still forward 4. Here the Lord useth these three the water fire and the cloud as instruments of his judgements upon the Egyptians So the old world was destroyed by water Sodome by fire and the Sonne of man shall come in the clouds to judge the world Borrh. Of the most miraculous worke of God in dividing the waters of the red Sea for the passing of his people QUEST XII What winde it was which did blow upon the red Sea Vers. 21. THe Lord caused the Sea to runne backe by a strong East wind 1. What manner of wind this was seeing it is here expressed there is no place for their opinion that thinke it was either a Northwind or a Southwind as the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong Southwind whom Philo followeth who thinketh that the waters were parted asunder by a strong Southwind and brought together by the Northwind But there is no mention made of any wind which the Lord used in causing the waters to returne and as for the wind which was sent at the dividing of the waters the text saith it was an East wind and so the Chalde translateth and this was the fittest wind to part the waters on each side rather than a side wind North or South which would have driven the waters all one way 2. Neither is it to be thought that the winde could thus divide the waters for though the wind may sever the waters yet not so to emptie the very chanell it bloweth upon the upper part of the waters onely Againe if it
charitatis seipsum prâ—cinxit Against the power of pride he put on humility against spiritual malice and impiety he armed himself with charity QUEST X. Why now it is said His name is Iehovah Vers. 3. HIs name is Iehovah 1. The Latine translator readeth Omnipotent is his name which although it be true of God that he is omnipotent in himselfe and so the name of God signifieth God himselfe and that by the invocation of the name of God miracles and wonderfull things are wrought as Moses here when he stretched out his rod upon the sea did also invocate and call upon the name of God yet it is not the meaning of this place where in the Hebrew it is Iehovah which signifieth not omnipotent but is a peculiat name which is given unto God in Scripture 2. The true reading is Iehovah is his name which Oleaster deriving of hovah which signifieth destruction maketh this to be the meaning that the Lord had now shewed himselfe Iehovah in the destruction and overthrow of his enemies but the word being 〈◊〉 â—ather of â—â—aiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâ—w sheweth 〈…〉 Iehovah in making goo◠〈◊〉 promises in delivering of his people and in shewing his Majestie and power that 〈…〉 before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there 〈◊〉 promised Simler See more of the name Iehovah Exod. chap. 6. quâ—st 7. and before QUEST XI Of the name of the Captaine see over 〈◊〉 Vers. 4. HIâ— chosen captaines c. they sank like 〈…〉 1. The word is 〈…〉 signifieth 〈…〉 captaines over 〈…〉 thinke they were so called 〈…〉 because they were iâ— the next place 〈…〉 King as Daniel was one of the 〈◊〉 that 〈…〉 the other governours Dan. 6.3 Hier. in 5. cap. Dan. Some because they were in the third place from the King Piscat Gregor Nyssen upon this song bringeth divers interpretations as they were called tristatâ— that â—ode upon three horses or they which could stand against three or they which had the third place in the battel that if the first and second were slaine they might stand up in their place Hâ—sychius saith they were so called which were of the Kings guard which used three speares Origen hom 6. in Exod. fleeth to a mysticall sense who applieth these tristatas to those three wayes wherein a man sinneth in thought word and deed and such other allegoricall applications he hath which come not neere the point But the most probable conjecture is that they were so called as Greg. Nyssen in the former place alleageth because in every chariot there were three one to guide the chariot one to fight another to defend But I like Cajetans conceit rather that thinketh there were in every chariot nine three on each side and three before and that every chariot had his Captaine as it may be gathered cap. 14.7 If every chariot had his peculiar captaine it is like there were more than three in a chariot this sense the Septuagint do favour calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triarie captaines riders so that these captaines were such as rid in the chariots Ex Perer. 2. The chiefe Captaines then are drowned in the red sea as before they made the waters red with the bloud of the Hebrewes children and as both King and Princes consented in crueltie so are they joyned in punishment Pellican 3 The Lord is said to cast them into the sea the word is jarah taken from archers that as an arrow is cast speedily and with strength out of a bow so were they with violence cast into the sea Borrh. and as a stone sinketh and never riseth againe and being throwne it falleth with violence such was the destruction of Pharaoh with violence not to be resisted and they sanke as a stone that lieth still never to be recovered Ferus 4. To the same purpose afterward they are said to be consumed as stubble to shew their speedie destruction as stubble is easilie set on fire Simler But as the fire which consumeth the stubble purgeth the gold so the Israelites came forth of the sea like gold that whereas they were murmurers before now they do give thankes unto God Borrh. QUEST XII What is meant by the blast of his nostrils Vers. 8. BY the blast of thy nostrils the waters were gathered 1. Some understand by this phrase the wrath of God Simler But he made mention of the wrath of God immediately before and the dividing of the waters was a worke of Gods mercy and favour to deliver his people not of wrath and afterward Moses expoundeth himselfe Thou blewest with the wind vers 10. whereof mention is made before chap. 14.21 how the Lord sent a strong Eastwind Iun. Vatab. 2. And by this phrase how easily the Lord can confound the wicked Levi attactu Dei concidunt omnia By the least touch even by the blast of his mouth all things do fall to the ground Pellican Si hoc solo spiritu potuit quid poterit cum veneriâ— cum Majestate If the Lord could do this with his breath what is he able to do when he commeth in his Majestie Ferus 3. And in that he saith the depthes were conâ—ealed together where the word is kaphâ— which properly signifieth the running or setting together of cheese Borrh. it sheweth how easily the Lord commandeth his greatest creatures that even he can cause the waters of the sea to come together as curdâ— and cheese And in that it is added the Depthes were congealed together in the heart of the sea it declareth that they went not thorow the sides of the sea only fetching a compasse like a semicircle about but that they went into the middest and heart of the sea Simler QUEST XIII Of the vaine boasting of the Egyptians Vers. 9. THe enemie said I will pursue I will overtake 1. The Egyptians are heere brought forth as it were upon a stage vaunting and boasting themselves which kind of figure called Prosopopeia doth more fully and emphatically set forth how the Lord disappointed them of their purpose than if it had been expressed by a simple narration Simler After the same manner Siceras mother is brought in speaking and vaunting of the victory Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie but the great power of God that whereas they made account of the victorie comming with chariots and horse against naked and unarmed people yet the Lord delivered them as snatching the prey from betweene their teeth Calvin 3. And three things they purposed and promised themselves to be inriched by the spoile of them Vatab. And they purposed to put many to the sword as Moses and Aaron and the principall and to take the rest captive and to bring them againe into their service and to possesse them as their inheritance Simler For so the word is best translated as
like sheep Siml The other word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after
word of God and prayer 1 Tim. 4.5 Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem
gave way Cajetan 5. All the people thus spake not to Moses but their Elders and the chiefe of them came in the name of the rest Deut. 5.23 Iun. QUEST V. Why the people desire that Moses would speake unto them Vers. 19. ANd said to Moses talke thou with us 1. Some doe here lay fault and blame upon the Israelites in refusing to heare the voice of God and chusing rather that Moses should speake unto them But the Lord commendeth them for so doing Deut. 5.28 They have well said all that they have spoken Therefore they thus spake not as preferring Moses voice before the Lords but because they were not able to heare the Lords voice being so terrible Tostat. quaest 37. 3. And the Lord terrified his people with his thundering voice for these two causes 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them for it was fit and requisite that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature such as were so evident even by the light of nature as that every one might at the first understand and acknowledge them so that the rest of the Lawes which were not so evident but needed explanation should be declared and rehearsed by Moses Sic Tostat. 4. Beside herein Moses was a type and figure of Christ who is the Mediator betweene God and us and by whom the will of God is revealed unto us Marbach Pelarg. 5. Moses herein formam boni aâ—ditoris describit c. describeth the forme of a good auditour who promiseth to heare and fulfill the precepts of their master Gloss. interlinear QUEST VI. Why the people are afraid they shall dye Vers. 19. LEt not God talke with us lest we dye Wee shall finde in Scripture that it was an usuall thing for men to feare that if they had seene God they should dye as Iacob counteth it a great benefit that he had seene God and yet lived Genes 32. So Gedeon and Manoah when they had seene God were afraid 1. Tostatus maketh this the cause of this feare that if they heard Gods voice any more they should dye because of the infirmity of the body which could not endure the Lords terrible voice for as the harmony of the body is dissolved by any excessive quality as with exceeding great heat or cold Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty Tostat. quast 38. But the cause of this feare is not so much in the body for Adam before his fall could endure the voice of God well enough 2. Some understand this of everlasting death Gloss. interlinear But it is evident that they meane the outward and corporall death which is contrary to this temporall life for thus the people say Deut. 5.24 Wee have seene this day that God doth talke with man and he liveth 3. Cajetanus doth gather these two reasons of this their feare both that terrible fire which they were afraid to come neere and the thundring voice of God which they could endure no longer to heare and these two reasons are expressed Deut. 5.25 Now therefore why should we dye for this great fire will consume us if wee heare the voice of the Lord our God any more we shall dye 4. But the greatest cause of this their feare was their sinne Conscius homo peccati c. metuit iram Dei c. Man being guilty to himselfe of sinne feareth the wrath of God Simler as Peter said to our blessed Saviour Luk. 5.8 Lord goe from me for I am a sinfull 〈◊〉 QUEST VII How the Lord is said to come unto them and why Vers. 20. GOd is come to prove you 1. God is said to come unto them not that he goeth from place to place but he came unto them by certaine effects his sinnes and wonders and two other wayes beside the Lord commeth by his word and by afflictions and crosses Simler 2. There are three ends of the Lords comming unto them 1. To trie them 2. That his feare may alway be among them 3. That they sinne not All these three arise one from the other probation and triall worketh feare and feare causeth to flee from sinne 3. So although Moses free them from one kinde of servile feare which was the feare of death and destruction yâ—â— he retaineth them still in that profitable kinde of feare whereby they might be kept in awe and obedience still Simler QUEST VIII How the Lord is said to tempt and prove his people Vers. 20. GOd is come to prove you 1. Deus metaphorice non proprie tentat c. God is not said properly but metaphorically â—o tempt as he is said to be angry Quiâ— facit effectum 〈◊〉 c. because he worketh the like effect as he which tempteth that is to cause the feare and obedience of the people to appeare Cajetan 2. God tempteth the Devill tempteth and man is said to tempt God is not said to prove or try for his owne knowledge and experience Cum omnia Deus videat priusquam 〈◊〉 seeing God knoweth all things before they are done Chrysost. hom 41. in Ioanu But God trieth and proveth Vt nos manifestemur aliis that we should be manifest to others as Abrahams obedience was made knowne to all in that he refused not to sacrifice his sonne vel nobis ipsis or to our selves as the Israelites were tempted in the wildernesse that it might be knowne what was in their heart Deut. 8.2 Tostat. Satan tempteth quia evertere â—ititur because he goeth about to supplant and overthrow us as hee tempted Iob. Home aliquando tentat ut probat aliquando ut rapiat Man sometime tempteth to prove sometime to catch as the Scribes and Pharisies tempted Christ to entangle him Ambros. in 2 Cor. 13. QUEST IX Why the people stood afarre off and where Vers. 21. SO the people stood afarre off 1. Cajetanus thinketh that the people returned not to their tents but stood a little from the mountaine and continued in the place whither they fled before vers 18. Tostat. 2. But it is evident Deut. 5.30 that they were bidden to goe unto their tents Iun. For as Moses went up neerer unto the presence of God so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is that our sinnes doe make us stand aloofe off from God untill wee be reconciled by a Mediatour whereof Moses was a type and figure here Simler QUEST X. How Moses is said to draw neere to the darknesse BVt Moses drew neere unto the darknesse c. 1. Moses was in the darknesse before for all the hill was covered with smoake but he was not in that darknesse wherein
the Lord was Vbi expressiora signa fiâ—â—ant quibus nosâ—ebatur Deus Where more evident signes were expressed by the which God was knowne for otherwise how should the darknesse containe or receive him whom the heavens cannot containe Gloss. interlin Hee went then up ad caâ—umeâ— montis to the top of the hill where the thicke cloud was wherein the Lord did manifest his presence 2. Some by the darknesse understand the spirituall and mysticall sense of Scripture which the people cannot comprehend and therefore they stood afarre off Quia verò spirituales allegoriarum nubem penetrant c. But because they which are spirituall doe pierce into the cloud of allegories therefore Moses went into the darknesse Gregor As Christ preached unto his Disciples in the mount and unto the people in the plaine so the mysteries and secret of Scripture are opened only unto those that are spirituall for pearles must not be cast before swine Lippom. So also Hierom Dominus aut in lumine est aut caligiâ—e incipientibus simpliciter loquitur iis qui perfecti sunt mysticè loquitur God is either in the light or in darknesse unto the beginners hee speaketh simply unto those which are perfect in mystery Super Psal. 96. 3. But hereby rather is understood that God who himselfe dwelleth in light that none can attaine unto yet in caligine versatur respectu nostri dwelleth in darknesse in respect of us because we cannot search out the nature of God nor comprehend what he is Simler So Gregor Nyssen interpreteth that Moses went into the darknesse that is Tunc demum cognovisse illam esse divinam naturam quae cognitionem omnem excedit He then perceived the divine nature to be such which exceeded all knowledge Likewise Procopius Vera Dei notitia est agnoscere suam ignorantiam c. It is the true knowledge of God for one to acknowledge his owne ignorance that bringeth darknesse with it Thom. Nullus intellectus creatus potest ad cum accadere No created understanding can come neere unto God In 1. ad Timoth. 6. lect 3. 4. Herein also Moses was a lively type of Christ that as he having spoken unto the people and declared the will of God afterward went up into the darknesse So our blessed Saviour having declared the heavenly doctrine of his Father to the world and finished the worke of our redemption Ascendit in caligineâ—â— nubium coeli Ascended into the darknesse of the clouds of heaven and was taken out of our sight and received up into heaven Simler QUEST XI Why the Lord saith he spake unto them from heaven Vers. 22. YE have seene that I have talked with you from heaven This is premised as a reason of the precept following vers 23. Ye shall make ye therefore c. no Gods of silver c. 1. Oleaster resolveth the reason thus Considerate me vobis loÌ„co superiore c. Consider that I am higher than you in place and therefore am able to punish you if you rebell 2. Some thinke that hereby the Lord signified unto them that these were not Mosis arâ—es figmenta c. the devices and fetches of Moses but that God himselfe spake from heaven and therefore the Decalogue or ten precepts came from God himselfe and were pronounced by him Cajetan And so the Lord by this meanes would get authority unto his law Borrh. 3. God thus saith Vt ostendat calsitudinem suam rebus omnibus superiorem To show his highnesse farre above all other things and so incomprehensible and that therefore they could make no image of him Galas 4. Or because the Lord spake out of heaven not as one absent but every where present therefore no image should be made of him for images are representations of them in their absence 5. But this is the best interpretation of this reason because they only heard the Lord speake out of heaven they saw no image or similitude but only heard a voice therefore they should make no image of God so is it explained Deut. 4.15 Take good heed to your selves for you saw no image in the day that the Lord spake unto you Simler And so in effect he saith thus much I spake unto you from heaven that is I the true God not any corporall substance as of gold silver c. By heaven here he understandeth the higher part of the aire as Psal. 8. they are called The fowles of heaven Tost qu. 38. QUEST XII Why this precept is repeated of not making any graven image Vers. 23. YE shall not make c. 1. Some thinke that this is an addition to the first Commandement Thom Aquin. who thus distinguisheth the Lawes of Moses The Judicials and Ceremonials ex sola institutione vim habent only take their force from their institution otherwise it were indifferent whether they were done one way rather than another The Morals ex ipso dâ—ctamine ratioâ—is naturaliâ— efficaciam habent have their efficacy from the enditing of naturall reason and these morall precepts are of three sorts some are so manifest quòd editione non indigent that they need not to be set forth and published as concerning the love of God and our neighbour Some things are not so generall but more particularly determined which although they are acknowledged of all yet because many erre therein they had need to be published such are the ten Commandements Quaedam sunt quorum ratio non est cailibet manifesta sed solùm sapientibus Some things are such the reason whereof is not manifest to every one but only to the wise and these be the precepts superaddita Decalogo which are added to the Decalogue of which kind this precept is here Sic fere Thom. 1.2 qu. cap. art 11. in Cor. 2. But they are rather an explanation of the first and second precept than any addition Iun. And this precept either differeth not at all from the other Thou shalt make thee no graven image or only herein is the difference that the other precept declarat veritatem universaliter doth declare the truth universally Hoc autem determinantur modi quidam particulares And here certaine particular cases are determined and two things are here forbidden one directly not to acknowledge or make any other God the other indirectly not to make any images repraesentativas veri Dei to represent the true God Tostat. qu. 38. 3. Now this precept is iterated and repeated because some things are majoris necessitatis periculi of greater necessity and danger as idolatry was which the Hebrewes had seene practised in Egypt Tostatus And this repetition is made ut magis imprimeretur haec prohibitio cordibus corum c. that this prohibition might be more deeply imprinted in their hearts because he knew them to be prone to idolatry Lyran. So also Cajetan QUEST XIII Of the meaning of these words Ye shall not make with me Vers. 23. YE shall not make with me 1. The Latine Interpreter omitteth this clause
prayers and offer unto them and give that unto dumbe Idols which belongeth unto God they doe in effect make Images of silver and gold their Gods Those reasons which Damascene urgeth against the Idols of the Pagans may be also enforced against the superstitious Images of the Romanists 1. Stulte pretiosius est tuo idolo animal quod offertur ei nam idolum homo fecit animal Deus creavit c. Thou foole that beast is more precious than thine Idoll which thou offerest unto it for thou madest the Idoll but God created the beast â— Deum quis emit Deum quis vendit c. Who hath bought God or who hath sold God but thine Idols are sold some for a greater price some for a lesse 3. Quomodo Deus vocatur qui non movetur How is that called God which is not moved Doest thou not see how if an Image sit it never standeth and standing it never sitteth 4. Antiquiâ—r es tu deo à te facto c. Thou art more ancient than the god which thou makest but God was before all 5. Confidis teipsum cum sis homo Deum posse facere c. Thou perswadest thy selfe that thou being a man canst make God but man was created and made by God he then cannot be a maker of his God 6. Nisi custodes assiderent deum tu perderes c. Unlesse thou shouldest set watchmen by thou mightest lose thy God but God is our keeper God hath no need of our keeping And so he concludeth Amentiae non pietatis sunt vestra opera c. Your workes then are workes of madnesse rather than piety Damascen in histor Barlaam Iosaphat 3. Confut. Against those which say the Godhead may be comprehended Vers. 21. MOses drew neere unto the darknesse where God was c. This sheweth that in respect of us God is in darknesse because his divine nature and essence is of us incomprehensible but in himselfe he dwelleth in light inaccessible which none can attaine unto 1 Tim 6.16 as also the Evangelist saith No man hath seene God at any time Ioh. 1.18 This then evidently convinceth the errour of the Anomians that affirmed They comprehended the very essence of God which errour he strongly savoureth of that is bold to say That there is not any thing of God which his Saints shall not see that we shall communicate with Christ in all his glory that Paul being rapt into the third heaven saw the very essence of God that we shall see the Godhead of Christ in plaine manner and in perfect measure Against these bold assertions I will oppose the Theologicall conclusions of Thomas Aquin concerning this matter Nullus intellectus creatus potest ad eum accedere c. No created understanding can come neere unto God Now the understanding â—ay two wayes come to the knowledge of the nature of another Scilicet ut attingat comprehendat that is to attaine unto it and to comprehend it it is impossible that the intellectuall part should come to comprehend God seeing he is infinitè cognoscibilis infinitely to be knowne Virtus autem intellectâ—◠〈◊〉 est sinita But the power of the understanding or intelligence created is finite c. how then can that which is finite comprehend that which is infinite Ideo etiam intellectus Christi non comprehendit 〈◊〉 c. Yea even the understanding of Christ that is as hee is man doth not comprehend God There is another way to know God scilicet uâ—â—ingendo Deum by attaining or comming neere unto him And this way no created intelligence can attaine per propria naturalla by the naturall power to know that which is God and the reason is Quia nullâ—â— potent in potest in aliquid altius suo objecto c. Because no power can doe any thing in that which is higher than the object now God is higher than the object of our understanding Thomas proceedeth thus A thing is said to be invisible two wayes Vno modo propter defectum sui ut opaca alio modo propter excedentiam ut sol One way because of the defect in it selfe as darke and shadowed places another because of the excellencie thereof as the Sunne is to our eye and so God is invisible But how is God inaccessible If we understand the comprehension of God so it is true even of the Angels that is that they comprehend him not for so God only comprehendeth himselfe si de visione quae attingitur c. if we understand the Apostle to speake of the vision attaining not comprehending so it is understood three wayes 1. Nemo vidit oculo corporali No man hath seene God with the bodily eye 2. Secundum essentiam oculo mâ—neâ—is vivens in curne nisi Christus c. And according to his essence no man living in the flesh hath seene him with the eye of the minde but Christ as the Lord saith Exod. 33.20 There shall no man see mee and live 3. Nemo vidit quid est Deus per scipsum No man hath seene what God is by himselfe that is by his owne power as our blessed Saviour saith to Peter Flesh and bloud hath not revealed this unto thee c. Matth. 16. Sic Thomas in 1. Timoth. cap. 6. lect 3. 6. Morall observations 1. Observ. Not to contemne or despise the ordinary ministery Vers. 19. TAlke thou with us and we will heare This both meeteth with their curiosity and ignorant folly that say O if I might heare God speake himselfe I should be much moved little doe they conceive that thus speake their owne weaknesse or the Majesty of God for this people was not able to endure to heare the mighty voice of God B. Babington Beside this sheweth the unthankfulnesse of men in not acknowledging the Lords mercy in appointing the ministery of man like unto our selves for our instruction and comfort and their prophanenesse which contemne so necessary a meane without the which they must either be left altogether without a guide or be overwhelmed with the Majesty of God Galas 2. Observ. How fearefull the day of judgement shall be LEt not God talke with us lest wee dye If the Law was so terrible when it was given how fearefull is that day like to be when God shall come to judge the breaches and transgressions of his Law if the giving of the precept did strike such feare the rendring of judgement cannot bee without great horrour B. Babington Therefore the Apostle saith Knowing the terrour of the Lord wee perswade men c. 2 Cor. 6.11 3. Observ. Against curiositie Vers. 21. MOses drew neere to the darknesse c. This sheweth that God is incomprehensible therefore we must be sober and modest and humble in speaking or writing of God This Simonides found who being asked of Hiero what God was first asked three dayes then six then double againe to consider of it and in the end gave over as being not able to search it
exceed the vulgar and common sort 4. Thus as God first 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
be filled when as reason shall be perfect without errour 3. There is in a civill life desired honour and then shall they reigne with Christ. 4. And another thing is here desired fama celebritas renowne and fame and then the blessed Saints shall be famous in heaven 5. Another thing here desired is riches and that blessed estate est omnium bonorum sufficientia there is a sufficiencie of all good things 6. There is also delectatio perfectissiâ—â— most perfect delight which is another thing sought for here 7. There is also a common naturall desire in everie thing to desire it owne conservation which then shall most abundantly be satisfied in everlasting perpetuitie which is subject to no change In this manner he sheweth how the Lord will shew all his good in the next life But the Lords promise being here presently performed that what Moses desired the Lord in part promised and what he promised he at this time shewed and effected it cannot conveniently be put off to the future time 6. Cajetan understandeth all this good to be all those good things qua continentur in ipso Deo which are contained in God as his power wisdome goodnesse justice which the Lord proclaimed before Moses as all those epithets are ascribed unto God in the next chapter vers 6. So also Osiander Revelabo tibi in verbo bonitaâ—em I will reveale unto tâ—â—e my goodnesse in word that by his eares rather than his eyes hee should know God But it is evident in that the Lord granted Moses to see his backe parts vers 23. though hee could not see his face that hee saw as well a vision with his eyes as heard a voice with his eares 7. Therefore by Gods goodnesse here is understood his glorie as vers 22. while my glorie passeth by so the Septuagint and Chalde translate here so expound R. Salom. Procop. Lyranus Iun. Borrh. Oleaster giveth this interpretation I will cause to passe by all my good that is meipsum in quo sunt omnia bâ—na my selfe in whom all good things are which also shall be expressed by voice c. So that as Calvin well noteth Quamvis exhibita fuerit oculis visio praecipuas tamen partes fuisse in voce Although there was a vision exhibited to the sight yet the greatest matter was the voice c. Therefore God both to the sight and hearing of Moses made some demonstration of his goodnesse and glorie ut omnes ejus sensus percellantur that all his senses might bee moved Marbach Cum oculis Mosis se signum objecturum promiâ—tit tum additurum vocem c. He promiseth both to object some visible signe to his eye and beside to adde a voice Gallas QUEST XXXVIII How the Lord is said to passe by and why Vers. 19. I Will cause all my good to passe before thy face 1. The Latine Translator readeth Ego ostendam I will shew all my good but the Lord saith not so for he did not shew unto Moses all his goodnesse his face he did not shew neither was Moses able to see it The Lord only saith I will cause to passe by that is I will shew vestigia tantum meorum bonorum onely certaine footsteps and markes or signes of my goodnesse Vatab. 2. In that he saith I will cause to passe by it sheweth that it was but a transitorie vision Transitus significat visionem exigui temporis The passing by signifieth that it should bee but a vision of a short time Calvin Non sic ut in illud figi posset intuitus videntis not so as if he that seeth could fasten his eyes upon it but as one that hastily passeth by Cajetan 3. Who further noteth another circumstance the preposition here used gnal signifieth above thy face rather than before those things which are above us we see onely on the one side that which is next below a full sight we cannot have of those things which are above 4. The like transitorie sight and glimpse as it were of the divine glorie is set forth afterward by the like circumstances as that God will put Moses in a cleft of a rocke hee shall see but as thorow a crevie or small hole then God will cover him with his hand and he will speedily passe by and in this manner hee will but see his back-parts all this sheweth that Moses should not have a full and perfect sight of Gods glorie but in part onely and in some small measure 5. Procopius straineth this sense I will cause my glorie to passe before thee Tu post gloriam meam quae ab aeterna est creatus es Thou wast created after my glorie which was from all eternitie or I will goe before with my glorie tu sequeris ut famulum decet c. and thou shalt follow as it becommeth a servant But the Lord speaketh not here of any such transition of his glorie from the beginning but his passing by at this time neither did Moses follow when God passed by but was still in the cleft of the rocke 6. Augustine understandeth it mystically of Christs passing out of this world to his Father Ipse anto omnes Sanctos transit ad Patrem He before all his Saints passed out of this world to his Father although this may be typically so applyed yet there is beside an historicall sense how at this time the Lord passed by Moses in his glorie QUEST XXXIX How the Lord is said to proclaime his name Vers. 19. I Will proclaime the name of Iehovah before thee 1. Here then appeareth the great errour of the Latine translation which chap. 34. vers 5. readeth that Moses proclaimed the name of the Lord whereas Moses is not there in the originall 2. Augustine here taketh the active for the passive and thus interpreteth it that God would so bring it about ut vocetur Deus in omnibus gentibus that he should be called God among all nations 3. The Gloss. interlinear thus expoundeth Invocabor in nomine Filii per Praedicatores Apostolos I will be called upon in the name of my Sonne by the Preachers and Apostles 4. The author of the scholasticall historie thus Faciam me vocari Deum vostrum ex miraculis I will cause my selfe to be called your God by my miracles But whereas the Lord speaketh here of the proclaiming of his name at this time as it followeth afterward chap. 34.6 these three last expositions being referred to the time to come cannot stand in this place 5. R. Salom. hath here a fabulous conceit that God had written on his back-parts thirteene of his names which Moses did read as the Lord passed by for the same word kara signifieth as well to read as to crie out and proclaime But beside that this conceit is frivolous it is against the text for the word karathi is in the first person the Lord saith I will proclaime 6. Lyranus hath another curious collection who understandeth it de vocatione electorum
more fully and clearely than we can see him here not that indeed the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire
was frustrate but yet it was a reasonable desire 5. Hierom. also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth
bodie which is Christs as the back-parts But Moses not onely now but before this did in the shadowes of the Law behold the mysteries of Christ therefore this was an extraordinarie revelation of Gods glorie beside that 8. Nazianzene by the backe or back-parts understandeth any thing whereby the Lord is shewed and made knowne unto us Vt tamen naturam illius non contingat so that it concerne not his very nature like as they which cannot behold the Sun it selfe may see the beames thereof shining in the water So the Genevense have this annotation My back-parts that is so much my glorie as in this mortall life thou art able to see So Iunius also seemeth to interpret it Aliquam gloriae mea imperfectam imaginem Some imperfect image of my glorie But this had been no extraordinary thing for Moses before this had seene Gods glorie and power divers wayes in that manner revealed unto him as in his great works and miracles 9. Lyranus taketh it onely for a generall and confused knowledge of God as by the back-parts one may be discerned that he is a man but not that he is Socrates or Plato this or that man But such knowledge of God Moses was never without that he needed not to have made any speciall request for the same at this time 10. It is resolved then that there was a visible representation of Gods glorie at this time shewed unto Moses as Calvin saith Exhibita fuit oculis visio A vision was shewed unto his eyes But what kinde of sensible vision it was there is likewise some question QUEST LIV. What manner of visible demonstration this was here shewed unto Moses 1. RAb Cahadiagon thinketh that this which Moses saw was onely an exceeding bright cloud which on the forepart was of that shining brightnesse that no mortall man could endure to behold it but on the backer part it was not so bright But the very description of face hands backer parts sheweth that that which Moses saw had some similitude and likenesse 2. Irenaeus taketh it to be the vision of a glorious bodie but now onely promised and performed In novissimis temporibus c. quando Moses cum Christo confabulatus est in altitudine montis In the latter times when Moses talked with Christ in the top of the mount and together with Helias saw him there transfigured But it is evident by the text the Lord describing the present place where Moses should be set to see this vision that it was presently shewed him 3. Tostatus agreeth that there was shewed forthwith unto Moses quoddam luminasum corpus a certaine bright bodie the countenance whereof was so glorious that Moses could not indure to behold it which exceeding lightsome and glorious bodie he thinketh well to have beene only formed and prepared of God not by any Angelicall power for such glorious brightnesse exceeded the worke of any creature neither was the other naturally capable thereof But herein he is greatly deceived in thinking that this bodie was assumed not by God himselfe but by some Angell which he would prove both by the motion thereof and by the speech which was uttered both which were done successivè successively in time whereas the Lord worketh in an instant quest 23. Contra. 1. It is evident in the text that this glorious bodie and humane shape was assumed by God himselfe even the Lord Christ both because the Lord saith I will passe by and he saith thou canst not see my face but if an Angell had stirred this bodie it had beene an Angels face not Gods and an Angell had passed by not God himselfe 2. Seeing the Seraphims covered their face with their wings as not being able to behold the glorie of the Lord whom the Prophet saw sitting as upon a throne Isai. 6.1 2. how i◠it like the Angels should stirre and move that bodie the glorie whereof they could not behold 3. And seeing all things are possible unto God hee maketh the feet to goe and the tongue to speake can he not much more give motion and speech at his pleasure either with or without the ministerie of Angels 4. Wherefore it is the most probable opinion Deum humana effigie pertransisse that God passed by Moses in an humane shape Oleast Transiit in assumpta forma he passed by in an assumed shape or forme Osiander And it is not unlike but that the Lord Christ appeared now unto Moses in that glorious manner wherein hee was transfigured in the mount in the dayes of his flesh when his face did shine as the Sunne saving that Moses being not yet glorified as hee was then could not now endure to see his glorious countenance as he did then he saw now onely his backe parts not naked but clothed in glorious manner both because the Lord had given a law to cover their naked parts that they should not appeare Exod. 20.26 And that the figure might answer unto the bodie because in mount Tabar when Moses and Elias talked with God not onely Christs countenance did shine as the Sunne but his raiment also was as white as the light The reasons which lead me to condescend to this opinion that such a glorious humane shape now appeared to Moses are these 1. Because this demonstration best agreeth to the letter of the text which must not be drawne from the plaine and historicall sense but where there is necessitie and some inconvenience is like to ensue of the contrarie so that this sensible vision of God is most answerable to Moses request and to the Lords grant and concession here made unto him 2. The historie of Moses transfiguration in the mount in the sight of this Moses and Helias doth helpe also to interpret this place 3. The end and scope of Moses desire was to receive some visible signe and seale of the Lords reconciliation with his people which was best performed this way QUEST LV. Where the Lord promised that Moses should se◠his back parts Vers. 29. THou shalt see my backe parts c. 1. Tostatus thinketh that Moses was at this time with God in mount Sinai where the Lord promised him to see his backe parts which he would gather out of these words of the Lord Behold there is place by me that is here in this rocke wherein I now speake with thee qu. 18. But this cannot be so for Moses was not yet called up into mount Sinai which followeth afterward chap. 34.2 and after he went up thither to the Lord he continued there fortie dayes and fortie nights with the Lord and all that while came not downe but Moses went downe from this place to give notice to the people not to come neere the mount chap. 34.3 2. Osiander taketh it that all this communication was betweene the Lord and Moses in the Tabernacle where it is said that the Lord spake with Moses face to face vers 11. But this is not like neither for vers 21. the Lord saith there