bloud Galas 5. Polluitur foedatur terra yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one
inter se committitur the word of God seemeth to fight with it selfe But as Abraham in the like temptation when Gods former promise and his present commandement seemed to bee contrarie yet shewed his obedience not doubting of the truth of Gods promise So Moses relieth upon the same ground and foundation of Gods promise though the Lord seemed for the present to be otherwise minded Simler 2. He prayeth therefore first directus spiritu being guided by Gods Spirit so to doe Gallas and God moved Moses to pray two wayes primò interius incitando first by stirring him inwardly to pray then movebatur exterius verbis Dei outwardly he was moved by Gods words though not directly Tostatus for the Lord in saying Let me alone as he did not directly bid him pray so secretly thereby he did insinate that by prayer his judgement might be staied Iunius 3. Moses prayeth with a vehement interrogation Why doth thy wrath wax hot which is not an expostulating with Gods justice but rather admonentis de benignitate of one admonishing God of his clemencie and gracious promise Borrhaius Neither doth Moses thus speake why c. as though God had no cause to bee angrie for it was well knowne to Moses that God had but too just cause at this time against his people but though God had just cause his meaning is Non debere irasci quia redundaret in ipsius dedecus That he ought not now to be angrie because it would redound to Gods dishonour Tostat. 4. Further it is said that Moses intreated the face of God as the Hebrew phrase is whereby is signified the earnestnesse of Moses in his prayer Et magnamentis elevatio usque ad faciem Dei And the great elevation of his minde even unto Gods face and presence And in that it is said Elohai to his God whom he calleth also Iehovah Magna describitur fiducia orantis Hereby is shewed the great confidence of Moses in his prayer Cajetan 5. And whereas Moses regardeth not the personall promise made to him that the Lord would make a great nation of him therein he sheweth his great charitie and love to his people as Chrysostom well noteth Ne id audire sustinuit He endured not to heare any such thing Sed potius una cum his qui sibi crediti erant perire quà m sine illis salvus esse ad majorem dignitatem assumi praetulit But rather chose to perish together with those which were committed to his trust than without them to bee advanced to greater honour QUEST XXXIII How the Lord is said to be angrie WHy doth thy wrath wax hot God is not subject to wrath and anger and other humane passions as man is But he is said to be angrie when he taketh revenge of sinners 1. Vltio divina furor vel ira dicitur The divine revenge is called rage or anger Hierom. And this is spoken to our understanding and after the manner of men Quia homines non puniunt nisi irati Because men use not to punish but when they are angrie therefore God is said to be angrie when he punisheth because he so seemeth to be unto us Tostat. qu. 16. 2. Another reason why God is said to be angrie is in respect of us Quod nos qui delinquimus nisi irascentem audicrimus Dominum non timeamus Because we when we sinne unlesse wee heare that God is angrie will not feare and stand in awe of him 3. Againe God is said to be angrie for the more ample commendation and setting forth of his mercie Facillimus enim ad deponendam iram For he is most readie to lay aside his anger not like unto earthly Princes that being angrie will admit no reconciliation Cyril This therefore doth more set forth the mercie and clemencie of God that being as it were inflamed with anger is so soone turned unto mercie as in this place his anger is mitigated by the prayer of Moses QUEST XXXIV Of the reasons which Moses useth in his prayer AGainst thy people c. Moses useth divers forcible and effectuall reasons to perswade the Lord in this his earnest and zealous prayer 1. Non excusat peccatum c. He doth not excuse their sinne but acknowledgeth and confesseth it Ferus 2. His second reason is à peculâ—o haereditate from the peculiar inheritance of God he calleth them thy people Pelarg. Occurrit sermoni Domini piè corrigit c. He doth as it were correct the Lords speech in a pious and dutifull manner the Lord had called them Moses people but Moses returneth that speech unto the Lord and calleth them his people Lippom. Not therein contradicting the Lord but relying upon his promise 3. From the memorie of Gods benefits which thou hast brought out of the land of Egypt all which should have beene in vaine if the Lord would now destroy his people Pelarg. Iun. 4. From the inconvenience that would ensue that while he thought to take revenge upon his enemies saviret in se he should in a manner rage against himselfe the hurt would redound unto God his name would thereby bee blasphemed Oleaster So praetendit gloriam Dei hee pretendeth the glory of God which was like to bee obscured and hindered by this meanes for the Egyptians would take occasion hereby to blaspheme and to accuse the Lord of malice against his people and of weaknesse and impotencie Iunius Pelarg. This argument is most forcible and therefore our blessed Saviour teacheth us to pray Hallowed be thy name Ferus 5. Lastly he putteth God in minde of his promises made to Abraham Izaak and Iacob which promise the Lord bound with an oath and two things the Lord promised the multiplying of their seed and the inheritance of Canaan And so Moses saith in effect if thou change in these things Nemo tibi amplius credet No man will give credit unto thee hereafter Ferus QUEST XXXV Why the Egyptians were more like thus to object than any other nation Vers. 12. WHerefore shall the Egyptians speake c. 1. Other nations likewise might so object as the Amalekites Moabites Edomites Canaanites which were all enemies unto Israel and were afraid of them as Moses saith in his song of thanksgiving chap. 15.15 Then the Dukes of Edom shall be amazed and trembling shall come upon the great men of Moab all the inhabitants of Canaan shall wax faint-hearted and therefore they would have rejoyced likewise in the destruction of Israel 2. But instance is specially given of the Egyptians in this place and yet Numb 14.14 both the Egyptians and other the inhabitants of Canaan are brought in thus speaking for these causes 1. Because they had endured more for oppressing the Israelites than any other nation even those ten grievous plagues sent upon Egypt 2. They had lost more than any other people in a manner halfe their substance when they gave unto the Israelites at their departure jewels of gold and silver 3.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the paradise of pleasure s. H. hegan a garden guâ—â—den signifieth delight but paradise is derived from pardes which signifieth an ovehard 16. thou shalt freely eat T.g. in eating eat b. heb eat thou H. thou shalt eat meat s. 18. an helper like him b.h. meet for him T.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to hâ—m hâ—b as before him Chenegdo v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to him s. 23. she shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman s. virago a mannes h. T. a woman or mannes â— g he ish a man ishah a wâ—man virissa a viresse P. v. 8. the Lord planted a garden eastward in Eden b.g. T.s.p. the Lord planted a paradise of pleasure from the beginning H. C micchedem from the east v. 17. thou shalt eat c. thou shalt die â— g T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—t ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall dye s. in the plurall v. 21. an heavy or deepe sleepe b.g. soporem a sound sleepe T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an extasis which is of the minde rather than of the body f. tardemah of radham a sound sleepe heb v. 24. they shall be one flesh b.g. T. heb they two shall be one flesh s. H. which reading because it keepeth the sense is approved in the Gospell Matth. 19.5 v. 24. shall leave her father and mothers bed Ch. shall leave father and mother câ—t The Exegesis or Theologicall explication QVEST. I. How God is said to have rested 1. GOd rested from all his worke â— Neither as being weary in working but resting is here taken only 〈…〉 or leaving to worke 2. Neither did he rest from his workes to receive any use thereof or benefit to himselfe but the wiseman sheweth how God taketh delight in his workes Prov. 8.31 I tooke my solace in the compasse of the earth and my delight is in the children of maâ— he made all things for 〈◊〉 use and man for his owne glory not that by man there is any new accession of glory to God which he had not for infinite was the glory of the blessed Trinity before the world was Ioh. 17.5 but by man Gods glory in the world is manifested not to Gods benefit but to his owne everlasting reward 3. Neither is God said simply to rest but only from the workes of the creation by his providence he worketh still in the preservation of those things which he hath made Iohn 5.17 My father worketh hitherto and I worke QVEST. II. How the Lord is said to have made an end of his worke the seventh day Vers. 2. IN the seventh day God finished his worke c. 1. Not that God made any of his workes upon the seventh day as Hierome urgeth this place against the Iewes tradition in Genes 2. neither is it so said because God in the last point of the sixt day finished his worke which therefore is counted of the seventh as the Hebrewes 3. Neither need we with the Septuagint to read sixt for seventh which were a corrupting of the text 4. Nor yet with some Hebrewes to understand the creation of the seventh day for God had already appointed the dayes to follow in order and the dayes are not properly said to bee created but the workes made therein 5. Neither yet doe wee approve the conceit of Aben Ezra who saith that the end or absolution of a worke is no worke 6. But without any more controversie the meaning is no more but this that God had now already upon the seventh day finished his worke the finishing was done before but now the Lord beheld it as complete and perfect Mercer Iun. QVEST. III. The meaning of these words vers 3. which he created to be made Vers. 3. WHich he created to be made 1. This is neither to bee referred to the eternall purpose of God to create those things which after were made as Rupertus lib. 2. de Trinitat c. 18. for Gods decree and purpose to create the world is of like eternity to himselfe but the creation had a beginning 2. Neither by these words to be made is signified the power of generation given to the creature to make like to it selfe for from this worke Gods providence ceaseth not still 3. Neither is insinuated thereby the end to the which and order wherein every thing was made as Cajetanus for this was done in the creation that beside it there need no new making 4. But either it is a phrase of the Hebrewes who for more certainty and emphasis of speech doe use to double the word as vers 16. in eating thou shalt eat vers 17. in dying thou shalt dye that is shalt freely eat and surely die so God created in making that is powerfully and wonderfully made Mercer or the words are inverted and may be placed thus in setting making before created as Tremellius and R. Isaac he rested from making the work which he had created 5. Or if we make any difference the creation was in the beginning of heaven and earth as the matter and substance the making was of the forming of the creatures on the six dayes out of that substance before by God created and prepared Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrewes that this worke which God created to make and made not were the Faunes and Satyres which God made in the evening upon the sixt day and being short of time could not finish them ex Muscul. QVEST. IIII. The Sabbath instituted of God after the creation Vers. 4. GOd blessed the seventh day and sanctified it Here wee have the institution of the Sabbath which afterward was revived by the promulgation of the morall law We refuse therfore the erronious opinion of Tostatus and Pererius two Popish writers who do think that this sanctifying of the Sabbath is here mentioned by way of anticipation being not instituted till the time of Moses for every day to man in the state of innocency should have beene a Sabbath neither was there any positive precept given to Adam in Paradise but only that of not eating the forbidden fruit Perer. in Genes lib. 1. p. 223. But in this affirming they are grosly deceived 1. Man had now transgressed before the Sabbath was instituted as afterward shall be proved and therefore they doe out of time urge the state of mans innocency 2. If man had continued in that state seeing he was appointed to keepe the garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest intermission even from such labour as became that place and as a symbole unto him of a further perfection to bee attained unto 3. That the Sabbath was instituted now the creation finished it may appeare by the fourth commandement Exod. 20.11 where this reason of the law is given For in six dayes the Lord made
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
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
which is interpreted to spoile conquer or overcome and so they say that God did here invert or overcome the order of nature in causing the barren to beare But Oukelos Hierome Pagnine Iunius doe better translate Omnipotent God then is called Shaddai that is omnipotent and all-sufficient for his omnipotencie includeth also all-sufficiencie QUEST III. Of the change of the name of Abram to Abraham Vers. 5. NEither shall thy name any more bee called Abram but Abraham 1. Hierome thinketh that the Hebrew letter he is borrowed from the name of God Iehovah added to Abrams name tradit in Genes 2. Ferus maketh this mysticall signification of it that God by giving Abraham a letter of his name doth thereby give even himselfe unto him as also thereby is signified that God should also bee borne of the seed of Abraham and this should bee in the fourth millenary or thousand yeare after the beginning of the world as this letter was added in the fourth place 3. Chrysostome thinketh that Abram signifieth one that passeth over because hee passed over the river mistaking the name Abram and Hebrew for the same whereas the first beginneth with aleph the other with am 4. Philo interpreteth Abram an high father Abraham the high father of the voice and so divideth Ham the syllable added from Hamah that signifieth to make a sound or noise thereby insinuating that Abram of an high father who was given to the contemplation of the starres and high things was now become a perfect wise man for hee is a wise man that is a master of words and guideth his tongue 5. But all these are mens conjectures the Lord himselfe sheweth the reason of this change because the Lord had made him Abh hamon a father of a multitude so that Ham the last syllable of Abrahams name is the first of the word Hamon that signifieth a multitude sic Eugubinus Munster Iun. and hereupon the Hebrewes well observe that God to those which he loved added a letter of his owne name Iehova as the letter He to Abrahams and Sarahs name the letter jod to the name of Iehosuah who was called Hoshea before 6. But yet it appeareth not why the letter Resh remaineth still in the name of Abraham 1. Ab. Ezra thinketh that it is borrowed from abir which signifieth strong and so Abraham betokeneth a strong or mighty father of a multitude 2. Rasi thinketh it is inserted to shew him to bee father of Aram his owne Countrey 3. Some of the Hebrewes thinke that Resh is not taken away though He be added because God doth not use to take from names but to put to them which observation is not true for the Lord taketh away one letter from the name of Sarai namely jod and putteth to He. 4. Mercerus thinketh that Resh is of rabh which signifieth much or great and so maketh this to be the sense of Abrahams name a father of a great multitude 5. But I preferre the common opinion that Resh remaineth of Abram and nothing is changed but onely He added and so Abraham signifieth an high father of a multitude Now whereas it is the opinion of the Hebrewes that it is a sinne and transgression of Gods commandement to call Abraham any more by the name of Abram it appeareth to be otherwise for Nehem 9.7 he is called Abram therefore where the Lord saith thy name shall be no more called Abram it is not so much a commandement as an honourable favour vouchsafed to Abraham in the change of his name Mercer QUEST IV. The reasons why circumcision was instituted Vers. 10. LEt every man childe among you be circumcised Of this institution of circumcision divers reasons are alleaged 1. Philo alleageth foure the fore-skinne was commanded to be cut off for the better preventing of the disease called the carbuncle that the whole body might be kept more pure or cleane and that no soile or filth should be hid under the fore-skinne that they might be more apt to generation that the part circumcised might better expresse the similitude of the heart 2. Moses Aegyptius saith that circumcision helpeth to bridle and restraine inordinate lust and concupiscence of the flesh but the contrary appeareth for no Nation is more given over to carnall lust than the Egyptians Saracens Turks that are circumcised 3. Some thinke circumcision in that part was prescribed for the greater detestation of the superstition of the Egyptians and other Nations that did adore that part and make an Idoll of it under the name of Priapus and did carry it about in open shew in their wicked Idolatrous solemnities But there are better reasons for the institution of circumcision and more fruitfull signification The use then of circumcision is partly politicall partly morall partly theologicall The pollice consisted herein that circumcision at the first was a note of difference and distinction betweene the holy people and all other Nations though afterward other Nations as the Idumeans Arabians Aegyptians tooke up the same rite to be circumcised Thus David called in disdaine Goliah the uncircumcised Philistim as hereby discerned from the people of God 1 Sam. 17.36 Beside by circumcision they were admonished to separate themselves from all other Nations neither to joyne with them in marriage nor to learne their manners Thus the sons of Iacob said to the Sichemites we cannot give our sister to an uncircumcised man Gen. 34.14 For this cause Theodoret noteth that circumcision was neglected all the time of the sojourning of the Israelites in the desart because there was then no feare of conversing with other Nations in those solitary places The morall use of circumcision was to teach the inward mortifying and circumcising of the heart as Irenaeus well observeth out of Deuteronomie chap. 10. vers 16. Circumcise the foreskinne of your heart Ambrose noteth another morall point Vt puderet unumquemque provictioris aeta is labors vel dolorâ— cedere quorum utrumque tenera infantia vicisset that men of yeares should be ashamed to give place to labour or griefe which they overcame in their infancie The Theologicall use of circumcision was partly commemorative of the covenant which God made with Abraham and his seed which served as a sure bond to keepe them in obedience to walke uprightly before God Gen. 17.10 Partly demonstrative in expressing by the part circumcised the instrument of generation that originall contagion which is derived by naturall propagation And so Augustine and Bede doe understand those words vers 14. the uncircumcised man childe shall be cut off because he hath broken my covenant Illud significatur pactum quod cum primo homine iniit Deus that covenant is meant which was made with the first man which transgression even Infants by their originall corruption are guilty of Partly it is figurative both typicall in shadowing forth faith in Christ for remission of sinnes and therefore is called by the Apostle The seale of the righteousnesse
puniantur qui solum de omissa circumcisione jurae culpanda sunt It is fit that none should be punished but they which had committed the fault but infants can commit no fault therefore the punishment here designed doth belong onely unto the adulti that they onely be worthily punished which onely are rightfully blamed for the omission of circumcision Now put baptisme in the place of circumcision and this sentence is most true as well of the one as of the other that as there is no cause why an infant should perish for want of circumcision which is not his fault so neither for the not having of baptisme If then the ceremonies of the Law were not urged with such strict necessity there is no cause to impose such a yoke now under the liberty of the Gospell Morall Observations 1. Observ. Affection may sometime be blinded even in the righteous Vers. 18. O That Ismael might live c. 1. Though Abraham neither doubted to receive a sonne by Sarah and so prayeth for Ismael 2. Neither yet feared lest Ismael should have died another sonne being promised as some thinke 3. But onely desireth that Ismael together with the promised childe might be blessed and doth in thus praying acknowledge himselfe unworthy of such an extraordinary blessing holding himselfe contented if it so pleased God with this sonne which he had already had Mercer 4. Yet Abraham sheweth his humane infirmity and blinde affection toward Ismael And thus we see that oftentimes righteous men may be blinded in their affections as Isaack was towards Esau whom he would have blessed Ioseph toward Manasses before whom Iacob preferred Ephraim the younger Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lords anointed 1 Sam. 16.6 1 Observ. Of the true joy of the spirit Vers. 17. ABraham laughed Oukelos readeth rejoyced and indeed this laughter of Abraham proceeded not of incredulity but shewed the great gladnesse of heart which he conceived upon this promise of the Messiah which should come of his seed of this joy our Saviour speaketh in the Gospell Your father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 There is no joy then to the joy of the spirit neither any gladnesse like to that which ariseth of our hope of salvation in Christ. 3. Observ. Abrahams obedience in keeping circumcision Vers. 23. ABraham tooke Ismael c. Abrahams obedience diversly appeareth 1. in that he deferreth not the time but the selfe same day circumâ—â—seth his family 2. In that he circumciseth all the males of his house omitting none 3. He performeth this ministery and service chiefly himselfe wherein he might use also the helpe of others for he alone was not able to circumcise 318. persons for so many he had in his house 4. He refuseth not to be circumcised at the age of 99. yeares This example of faithfull and obedient Abraham teacheth us how diligent we ought to be in keeping Gods commandements and how exact in celebrating the mysticall rites and Sacraments of religion 4. Observ. The duty of the masters of families FUrther In that Abraham circumciseth his whole family it sheweth what the duty of parents and masters of families is to see that all in their house be brought to the knowledge of God for this cause is Abraham commended of God Gen. 18.18 And the law the charge of keeping holy the Sabbath both for the children servants strangers and sojourners in the house is laid upon the governour of the family Exod. 20.10 Abraham also beginneth with his owne sonne Ismael and so should parents give good example to others in their governing of their owne children Mercer 5. Observ. The righteous had in remembrance with God Vers. 24. ABraham was 99. yeare old c. The Scripture doth most exactly set downe the yeares of Abrahams life in five severall places He was 75. years old when he went out of Haran Gen. 12.4 He was 86. when Ismael was borne Gen. 16.16 Ninetie nine when he received circumcision Gen. 17.24 an hundred yeare old when Isaack was borne Gen. 21.5 And the whole time of his life is set downe an hundred and seventy five yeares Gen. 25.7 This is done to none other end but to shew us that the righteous are had in remembrance with God that their yeares dayes moneths yea the haires of their head before him are numbred Perer. 6. Observ. Contrary religions not to be suffered in one Kingdome Vers. 12. HE that is borne in thy house and bought with thy money must needs be circumcised Mercerus well collecteth hereupon that neither Kings in their kingdomes nor fathers in their families should tollerate any contrary religion but bring all under their charge to the obedience of faith first this is agreeable to the precept and commandement of God in Scripture 1. For the charge of keeping holy the Lords day is laid upon the father of the house both for himselfe and all that are within his gate Exod. 20.10 but Idolaters and superstitious persons cannot sanctifie or keepe holy the Sabbath to the Lord. 2. The Lord commandeth that if any person shall entice to Idolatry or any City shall set up a new worship the one should be killed the other destroyed Deut. 13.9.13 3. To this belongeth that precept of the Lord To seperate the precious from the vile Ier. 15.19 true worshippers must be severed discerned from false 4. This is the meaning of the Law Levit. 19 19. Not to sow the field with divers seeds nor to weare a garment of divers things so divers religions and professions in one Kingdome are not to be admitted or suffered likewise Moses saith Deut. 12.10 Thou shalt not plow with an Oxe and an Asse together which Saint Paul thus expoundeth 2 Cor. 6.14 Be not unequally yoaked with Infidels c. what communion betweene light and darknesse c. Secondly this hath beene the practice of the Church in all ages to cast out the leaven of contrary doctrine and profession In the time of Enos before the floud the servants of God and true worshippers beganne to call upon the name of God that is to serve the Lord apart in their holy assemblies and to separate and divide themselves from the prophane generations of Cain Ismael is cast out of Abrahams house because he was a scorner of Isaack as all Idolaters are of true worshippers Iacob reformeth his house and putteth away the strange gods Gen. 35.2 Iosua maketh the Gibeonites hewers of wood and drawers of waters for the house of God Iosua 9.13 David expelleth the Idolatrous Jebusites out of Jerusalem 2 Sam. 5.8 Asa put Maacah his mother from her regiment because she was an Idolatresse and brake downe her Idoll 2 Chron. 15.16 Iosias put downe the Chemarims a sect of Idolatrous Priests 2 King 23.5 Zerubbabel would not suffer the adversaries of Iudah to build the Temple with them but refused their service which they offered Ezra 4.3 According to
sheweth that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint
as Origen hom 8. Genes The Apostle only saith that he considered that God was able to raise him up even from the dead but that God would doe it so presently he knew not neither had it beene such a triall of his faith to sacrifice his sonne if hee had beene sure that his sonne should in that instant have beene restored againe to life 6. I thinke rather that Abraham being generally by faith assured of Gods power yet was ignorant in this particular what would fall out and therefore spake as a man amazed and astonished and yet ignorantly prophesied Prophetavit quod ignoravit Ambr. Iun. QVEST. XI Of Abrahams constancy and Isaacks obedience Vers. 7. MY Father c. 1. Abrahams setled constancy appeareth that notwithstanding these amiable words of his sonne yet cannot be turned from his purpose nomina vâ—tae solent operarigratiam non ministerium necis words of life as to call father sonne doe insinnuate grace and savour they minister occasion of death 2. Isaacks obedience is commended who willingly submitteth himselfe 1. beeing now 25 yeares old and so strong enough to resist his old and weake father yet he yeeldeth himselfe Calvin 2. He was bound not that his resistance should be feared but least any involuntarie motion by the pangs of death might have beene procured Perer. 3. his willingnesse further appeareth in that Isaack maketh no request for his life nemo rogat nemo se excusat neither he entreateth nor his father excuseth this fact Poets doe fable how Iphigenia Agamemnons daughter was sacrificed to the gods for the safety of the whole armie but here we have a true stistory 4. It is most like that Abraham had before declared Gods commandement unto Isaack to the which hee was obedient Iosephus proceedeth further to shew what the communication was betweene them but whence knoweth he that it is out of doubt that Isaack was made acquainted with Gods counsell wherewith hee rested contented Luther QVEST. XII Why the Lord would not have Isaack offered up in sacrifice though he so commanded for the triall of Abrahams faith Vers. 11. THe Angell of the Lord called to him 1. I will omit here to make any long mention of the fables of the Hebrewes how that Sathan appeared in the shape of an old man to Abraham and againe to Sarah and in the likenesse of a young man to Isaack to draw them from obedience to Gods commandement but he prevailed not Muscul. 2. The heathen also by their poeticall fictions 〈◊〉 obscured the credit and truth of this history for as the Angell of God appeared in this last and extreme point to Abraham so they have also counterfeited the apparition of their gods in extreme perils Calvin 3. Thus it pleased God that although Abrahams faith was tried with this hard Commandement that it should not be performed 1. for his owne glory sake lest that Abrahams God might have beene traduced among the heathen as a lover of humane bloud 2. for Abrahams sakes that the Lord might more amply reward him for his faithfull obedience 3. for our sakes that we might have the example of faithfull Abraham to follow 4. and for the generall instruction of Christians that this might bee a lively figure unto them of the sacrifice of Christ both of Gods love in giving him to dye for the world and his obedience in humbling himselfe to the altar of the crosse And therefore Ambrose fitly applyeth those words of Abraham v. 8. God will provide him a lamb for a burnt offering to the sacrifice of Christ which was that alia hostia quam Deus pararet that other offering which God would provide lib. 1 de Abrah c. 8. QVEST. XIII How the Lord saith I know now that thou fearest c. Vers. 12. NOw I know c. 1. Not that God is ignorant of any thing or can have any experimentall knowledge of any thing which hee knew not before for all things are naked in his sight 2. Neither as Augustine expoundeth is God said to know quia fecit ut sibi Abraham innotesceret because he made Abraham to be knowne to himselfe qu. Genes 58. for then he should have rather said Now thou thy selfe knowest c. 3. Some doe take it for the knowledge of approbation I have knowne thee that is approved this fact of thine as it is said Psal. 1. The Lord knoweth the way of the righteous Hillary 4. Some referre it to Gods eternall knowledge I have knowne from the beginning that thou shouldest doe this thing but I appointed it to be done only now but this had beene no commendation to Abraham for thus God may be said to know every thing whether commendable or otherwise T. hom Angel 5. Wherefore the Lord speaketh here humanitus after the phrase of man and by a metaphor Iun. and in effect it is nothing else but that Abraham had now declared and testified his faith by his fruitfull obedience Calvin as Chrysostome saith Nunc omnibus declarasti quomodo Deâ—m syncere colas thou hast made manifest to all that thou sincerely worshippest God hom 47. in Gen. QVEST. XIV Why this fact of Abraham is rather ascribed to feare than love Vers. 12. THat thou fearest God It is so said rather than that thou lovest God 1. because the love of God must be joyned with a reverent feare of God serve the Lord with feare Psal. 4. and the love of God bringeth forth a filiall and dutifull feare as the child that loveth his father will also feare him 2. the feare of God is generally taken not for the particular act of feare but for the whole worship of God as Psal. 25.14 The secrets of the Lord is revealed to those that feare him and so feare in this sense comprehendeth also love 3. because Abraham had now forgotten his naturall love and affection toward his sonne because he feared God this act is more properly ascribed to his religious feare Per. QVEST. XV. This fact of Abraham wherein it excelleth the like among the heathen NOw concerning the excellency of Abrahams fact whereas the heathen objected the like examples among them to obscure this resolution of Abraham as how Codrus of Athens offered himselfe for his people and one Idomeneus King of Creet as he came from the battell of Troy being in a great tempest upon the sea did vow unto Neptune the first thing which came forth to meet him which was his sonne and so he did Marius is mentioned by Cyril against Iulian that sacrificed his sonne so the Scripture recordeth that inhumane facti of the King of Moab that did offer up his sonne in sacrifice 2 King 4. It shall now appeare what great difference there is between these examples and the fact of Abraham both in the difficulty of the object the readinesse of his affection the end also and purpose of the action 1. Abraham offred up his only sonne whom hee dearely loved being the sonne of his old age a vertuous and obedient
be proved 2. That hee was set over the whole Church of Christ is but a friers dreame all the Apostles were in equall commission and all were sent immediately of Christ to preach the Gospell a◠my father sent me so send I you Ioh. 20.21 that charge of our Saviour pasce oves feed my sheepe will not beare such universall jurisdiction for neither all Christs sheepe are committed only to Peter and feeding signifieth not ruling or commanding but teaching and instructing a duty Saint Peter himselfe being Judge common to all pastors and presbyters feed the flock c. 1 Peter 5.2 3. Neither is it true that Saint Peter first preached to the Gentles 1. for Saint Paul was converted Act. 9. before Peter saw that vision Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus Galath 1.15 16 17. 2. Saint Peter indeed was both the first and last that was resolved by vision of the calling of the Gentiles but Saint Paul was sure thereof before by revelation and communicated not with Peter about his vision before he preached to the Gentiles Galath ibid. 3. Neither is it true that Cornelius family was the first that was called among the Gentiles for Andronicus and Iunia were in Christ before Paul Rom. 16.7 who was converted before Cornelius was called 4. Though the priority of preaching to the Gentiles were yeelded to Peter yet the superiority goeth not together with it 5. Lastly all this being presupposed yet it is but a simple argument that is grounded upon types and figures as this is for Saint Peters supremacy out of this place 2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent Vers. 4. TAke a wife to my sonne Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them in 24. c. Genes But no such thing can be hence gathered for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack but only procured the espousals and promise of marriage which was not fully contracted and concluded till they both met and then the text saith he tooke Rebeccah and she was his wife v. 67. Perer. 3. Confut. Against the invocation of Angels Vers. 42. O Lord the God of my master Abraham though Abraham had said to his servant that the Angell of God should goe before him v. 7. yet the servant prayeth not to this Angell that was appointed to be the president of his journey but he only directeth his prayer unto God as the scripture biddeth Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4.10 6. Places of Morall observation 1. Observ. Not to sweare rashly Vers. 5. ANd the servant said what if the woman will not come c. The servant is very cautelous and circumspect in taking his oath lest he should binde himselfe to any inconvenience by his oath he casteth all doubts afore and desireth to have the matter explaned to the which hee sweareth Muscul. so ought wee to bee well advised in taking of an oath which the Prophet calleth swearing in judgement Ierem. 4.2 2. Observ. Our countrey not to be hated for some abuses therein Vers. 4. THou shalt goe unto my countrey c. Abraham hateth not his countrey though hee knew the same to be addicted to Idolatry As many doe in these daies who being runnagates from their countrey for superstition rather than religion have practised the subversion of Prince and countrey by forrein invasion Muscul. 3. Observ. All our affaires must begin with prayer Vers. 12. HEe said O Lord God of my master c. This servant commending the successe of his businesse and journey by prayer unto God doth teach us to begin all our actions and enterprises with prayer as the Apostle saith I will that men pray every where lifting up pure hands c. 4. Observ. A faithfull prayer hath present effect Vers. 15. YEt he had left speaking Rebecca came Thus the Lord gave present audience to the prayer of his servant as appeareth by the immediate effect thereof According to the saying of the Prophet before they call will I answer and while they speake I will heare Isay 65.24 Mercer So the Angell said to Daniel In the beginning of thy supplication the commandement came forth Dan. 9.23 as soone as he beganne to pray the Lord heard him 5. Observ. Children must not be brought up delicately Vers. 16. SHe went downe and filled her pitcher c. Rebeccah was trained up by her mother to doe domesticall and houshold works she was not brought up delicately even shee that was appointed to be the mother of Patriarks Prophets Kings had this simple and hard education which may be a lesson to fathers and masters not to bring up their children and servants delicately or wantonly but to bring them to labour in their youth and children and servants may here learne obedience not to thinke scorne to doe such homely services which their parents and masters shall thinke good to require of them Musculus 6. Observ. It is lawfull sometime to conceale part of the truth Vers. 39. WHat if the woman will not follow me Here the servant leaveth out in his discretion Abrahams charge given him Beware that thou bring not my sonne thither againe vers 6. as also other speeches of his master As the Lord that tooke me from my fathers house c. for these speeches would have but further offended them as though Abraham had held them to be a forlorne and wicked people that he counted it a benefit that God called him out from them and would by no meanes that his sonne should returne thither Mercer Muscul. We learne then that every truth in all places and upon all occasions is not to be uttered as Ieremy thereunto moved by the King concealed the chiefe matter wherein the King communed with him and telleth the Princes what he thought good to impart unto them Ierem. 38.27 THE SECOND TOME OR PART OF GENESIS Containing THE HISTORIE OF THE THREE PATRIARKS ISAACK IACOB AND IOSEPH divided into two Bookes The first of Isaack and Jacob the second of Ioseph HEB. 11.20 21. 20. By faith Isaack blessed Iacob and Esau concerning things to come 21. By faith Iacob when he was a dying blessed both the sonnes of Ioseph c. AMBROS Officior lib. 1. Quid sapientius sancto Iacob qui Deum vidit facie ad faciem quid justius qui ea quae acquiserat cum fratre divisit quid fortius qui cum Deo luctatus est quid modestius qui filiae injuriam mallet praetexere conjugio quam vindicare What was wiser than holy Iacob who saw God face to face what more just who what he had gotten parted with his brother what stronger than him who did wrestle with God what more modest who had rather right his daughters wrong with marriage than revenge it VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by
Israelites that whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be
Devill could bring downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in
the Scripture insinuateth Deut. 11.11 where Moses sheweth a difference betweene the land of Canaan and Egypt where they watered their fields with their feet as a garden that is they conveyed the waters of Nilus by trenches and furrowes to their fields which overflowing their grounds serveth in steed of raine and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST XLIII Whether the Sorcerers did turne the waters into true bloud NOw whether the Sorcerers brought forth true bloud as Moses did though it need bee no question as is before shewed Quest. 21. yet there are divers opinions about it 1. Augustine thinketh that the Sorcerers by the Devils helpe did change the water into very naturall bloud lib. 83. quâ—st 79. But that cannot be for the Devils have no power to change or transforme one substance into another immediatly without naturall meanes and seeing true bloud is not ingendred but in the body and that not immediatly but by certaine degrees and preparations Satan could not in truth doe any such thing 2. Pererius thinketh that this bloud was cunninly conveyed by the Devils helpe from some other place and not made out of the water But this is not likely for it was no small quantity of bloud which seemed to be changed by the Sorcerers out of how many bodies could the Devill draw and sucke so much bloud and if the bloud were brought what came of the water that must bee conveyed away also Beside the text saith that the enchanters did likewise then as Moses turned water into bloud they must to make their worke like turne water also into bloud or seeme to doe it 3. Wherefore I subscribe rather to Iustinus Sanguinem à Magis exhibitum non fuisse verum sed fallacem praestigiosum That the bloud brought forth by the Magicians was not true bloud but deceitfull and counterfeit quaest Orthod 26. Ferus reason is because naturas mutare solius Dei est it only belongeth unto God to change natures Osiander saith Videntur ad breve tempuâ— conversae The waters seemed to be changed by the Sorcerers but for a short time but Moses miracle continued seven dayes which sheweth that it was a true miracle So Ambrose concludeth Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam sicut finxerunt Iannes Iambres If any by his cunning and deepe deceit can faine another creature for a time as Iannes and Iambres did c. QUEST XLIV How this first plague was stayed HOw this plague ceased is not expressed 1. Philo thinketh that at the supplication of the Egyptians made to Moses and his prayer unto God the waters returned to their first nature But if it had beene so it is not unlike but that Moses could have expressed so much as hee doth in the other plagues that were stayed by that meanes 2. Iosephus writeth that Pharaoh seeing the miserable state of the Egyptians did give leave to the Israelites to depart and so the plague ceased but presently after hee repented him but the Scripture seemeth to be contrary for Pharaohs heart was hardened at the first and not mollified at all neither did this plague enter into his heart vers 23. 3. Therefore it is most like that this plague contined untill the beginning of the second which is the end of the first and so it ceased neither at the entreatie of Pharaoh or the Egyptians or by the prayer of Moses but by the will of God Thostat Perer. QUEST XLV Of the application and use of this first plague FOr the mysticall application of this plague 1. Augustine comparing the ten plagues of Egypt and the ten Commandements together doth referre the first plague to the first Commandement applying it thus The water out of the which commeth the generation of many things signifieth God the beginning of all the turning of this water into bloud is the corrupting of the divine worship by humane and carnall inventions of flesh and bloud 2. But I preferre rather Ferus applications the one propheticall that this plague did portend the bloudy end and destruction of Pharaoh and the Egyptians the other morall that wherein a man sinneth thereby in the justice of God is he punished as Adonibezek by the cutting off his fingers and toes as he had served others Absalon by his haire which hee was proud of so the Egyptians are punished in the water wherein they had destroyed so many innocent babes Pererius 4. Places of doctrine 1. Doct. Of the institution of the princely and priestly calling Vers. 1. I Have made thee Pharaohs God and Aaron thy brother shall be thy Prophet Here we have the institution of two most necessarie callings among the people of God the princely power in Moses whose commission was to give edicts and lawes and the Ecclesiasticall in Aaron to whom it appertained to interprete and expound the Law as the Prophet saith Aske the Priest concerning the law Borrh. 2. Doct. Of the hardning of the heart how it is said to proceed from God Vers. 3. I Will harden Pharaohs heart Mans heart is hardened two wayes either by it selfe internally or by some externall accident that moveth the inward cause or the instruments thereof the externall agents are either efficients and so the Devill as an efficient and working cause moveth the heart of man unto evill being corrupt of it selfe or they are only disposing and ordering so the Lord is said to harden the heart which he doth three wayes 1. By leaving the will of man being destitute of good to it evill nature and disposition 2. By some occasion given by the Lord which in it selfe is good the heart of the wicked becommeth more obstinate as by the Lords commandement by Moses Pharaoh was more hardened so the Apostle sheweth that some take occasion by the law which is good to bee more evill Rom. 7. like as tender and weake eyes by the brightnesse of the Sunne doe dazle the more and become blinder 3. The Lord seeing the will of obstinate men to be thus hardened and bent upon evill he in his justice also driveth them to that end whither of themselves they runne headlong Iun. Like as the primum mobile in the heavens the utmost sphere carrieth all the other inferiour orbes of the planets about yet every one of them doe keepe their contrary course by the which the eclipses of the Sunne and Moone fall out yet so as by the first overruling motion they are whirled about and brought to their Eclipse which is properly caused notwithstanding by their owne particular motion so there is an overruling power of God that bringeth every thing to the end appointed yet the defects and eclipses of our will doe proceede of our owne corrupt nature See more of this point how the Lord is said to harden the heart chap. 4. quest 19. 3. Doct. That no man sinneth of absolute necessitie Vers. 22. HE did not hearken unto them as the Lord had
himselfe into an Angel of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a
Hebrewes 4. Some that herein they were judged that is declared to bee vaine because they were not able to defend their worshippers Iun. 5. And because the Egyptians worshipped certaine beasts above the rest as Apis or Serapis which was a pide Oxe that kinde was specially punished Perer. As the last sense but one is very agreeable so I thinke that beside some notable accident befell the Egyptian gods and Idols as there did unto Dagon the Philistims Idoll in the presence of the Arke QUEST X. How the Israelites escaped this destruction of the first borne NOw the Israelites though they were intermingled with the Hebrewes were exempt and freed from this judgement after this manner 1. They were commanded to strike off the bloud of the Lambe upon the two side posts whereupon the doore hanged and upon the upper doore post because in this it was more conspicuous and in sight and in the other rather than upon the doore which was moveable and sometime open and sometime shut 2. This bloud was a signe not so much for the Angell to passe by their houses for the Angell could have told in whose houses the paschall Lambe was killed without seeing of the bloud but it was a signe to the Hebrewes both presently to confirme them in the hope of their deliverance and to be a type and figure of the bloud of the Messiah the onely unspotted Lambe by whose bloud sprinkled on the posts of our hearts by faith wee are saved from everlasting destruction 3. Now whereas some of the Israelites were so poore and few that they were not sufficient for the eating of a Lambe they joyned themselves to other families and returned not unto their owne houses that night and so their houses where no Lambe was killed were not sprinkled and marked with bloud they stood emptie that night and such Hebrewes as sojourned in the Egyptians houses left their houses and went to the houses of the Hebrewes for it is not like that the Egyptians would have suffered any Hebrew to kill a Lambe in their houses which thing they counted an abomination Perer. QUEST XI The mysticall application of this last plague upon the first borne FOr the mysticall application of this last plague 1. Origen by the first borne of the Egyptians that are slaine understandeth the devill and his angels the principalities of this world whom Christ subdued at his comming likewise Heretikes and inventers of strange doctrines which are overcome by the truth 2. Augustine maketh a resemblance betweene this tenth plague and the tenth Commandement For as they which cover their neighbours goods doe desire them to inrich their heires and posteritie so the Lord doth punish their covetousnesse and oppression in their heires and first borne 3. Rupertus by the first borne of Egypt understandeth the originall sinne of the world which is taken away by the death and passion of Christ. 4. But leaving mens uncertaine and inconstant fansies which are as divers as the heads where they are forged the Scripture thus applieth this signe of the Passeover that we are by the sprinkling of the bloud of Christ delivered from eternall death as the Israelites were by the bloud of the Lambe from a temporall and that as onely those houses were exempted that were marked with the bloud of the Lambe so onely in the Church is salvation to be found where the bloud of Christ is apprehended by faith Simler QUEST XII Of the generall application of these tenne plagues NOw for the generall application of all these tenne plagues of the Egyptians 1. We have seene before how Augustine forceth a kind of resemblance and comparison betweene the tenne plagues oâ— Egypt and the tenne transgressions of the tenne Commandements as the turning of the water into bloud he would have to signifie the corrupting of the true worship of God with the inventions of flesh and bloud by the frogges the blasphemies of the heathen against the name of God the plague of the liâ—e signifie such as have a gnawing and restlesse conscience as the Sabbath betokeneth the rest of the minde And so in the rest But by these we may judge that these allegories are but the superfluitie of mens wits and as every mans conceit is so he findeth an allegorie 2. Yet Ferus application is more apt who by these ten plagues setteth forth the ten torments and paines of hell 1. There water shall bee turned into bloud all things shall bee turned to the destruction of the ungodly 2. Their frogges are horror of conscience 3. Their lice a restlesse and unquiet minde 4. By the flies is signified that they shall be destitute of all helpe 5. By the murrane of beasts the perpetuall punishment of their bodies 6. By the boiles the anguish of minde 7. By the haile continuall terror 8. By the Locusts the want of every good thing 9. By the darknesse their depriving of the favour of God 10. And everlasting death by the death of the first borne But neither is this allegoricall application simply to be approved for how can any man number the plagues of hell which are endlesse infinit and without number and to make the comparison hold hee is constrained to inculcate the same thing twice or thrice 3. Wherefore somewhat to content them which delight in such curious applications these ten plagues which the Egyptians indured may seeme to decipher those ten mercies principall benefits which God vouchsafed unto the Israelites being delivered out of Egypt 1. As one had water turned into bloud so the other was blessed in their water they received it out of the rock and whereas it was bitter it became sweet Exod. 17. 2. As they had their rivers and fields crawling full of frogges so the other saw the red Sea full of the Egyptians bodies floting in the water and rose up upon the land 3. Their dust was turned into lice and the Israelites had Manna that â—ay in stead of dust upon the ground 4. They had swarmes of noysome flies and serpents the other were healed from the biting of serpents 5. And as the Egyptians lost their cattell by the murrane so the other were increased and inriched with the cattell of their enemies as from the Midianites onely they â—ooke 675000. sheepe 72000 beeves 61000. asses Numb 31 32 33 34. 6. In stead of the Egyptians soreâ— and botches their feet swelled not in all their journey 7. They were terrified with lightning and thunder the other received the law in thunder and lightning in mount Sinai 8. For the Egyptians Locusts the Israelites had quailes 9. In stead of darknesse they had a piller of fire to guide them in the night and Gods glorious presence in the Tabernacle 10. And as they were punished with the death of their first borne so the first borne of Israel are made holy and consecrate unto God Exod. 13. Vers. 10. The Lord hardned Pharaohs heart For the evident and full discussing of this question how the Lord is
so doe so that the Egyptians would pay and recompence them for all their labour and service in their brick-workes in building of them houses and Cities whereupon the Egyptians casting up their account and finding that their wages at a very meane rate would farre exceed the value of their jewels were contented that the Hebrewes should enjoy them Now if this were so then the equity of this fact will easily appeare but because this tradition is uncertaine neither is there thereof any mention made in Scripture it is not to be stood upon a better satisfaction may be found out 3. Therefore first of all this is sufficient to excuse the Israelites that they did herein as they were commanded and whatsoever the Lord biddeth it is no sinne to doe nay it is sinne not to doe it as Augustine well saith Quod sane faciendo Moses usque adeo non peccavit ut non faciendo peccaret Moses in doing so was so farre from sinning that in not doing of it he had sinned thus also answer Calvin Simler Iun. with others 4. But the equity of this fact may further be evident though it sufficeth only to stand upon Gods will which is alwayes just Et rectissimum est quicquid facit and it is most right whatsoever hee doth Calvin or willeth to be done yet divers other reasons may bee yeelded to justifie this fact of the Israelites beside I say the authority of the Lord in commanding which excuseth the Israelites who were bound to be obedient in whatsoever was commanded as Augustine sheweth by this example like as in a common-wealth the minister or executioner of the Judge in putting him to death that is adjudged to dye offendeth not who if he should doe it of himselfe were a man-slayer so saith he Deo jubenti ministerium prabuerunt they did but yeeld their service and ministry to the commandement of God Beside this justification other reasons may be alleaged both on Gods behalfe and on the peoples First on Gods behalfe 1. He is the supreme and chiefe Lord of all and may by his imperiall right not onely give the substance of one to another but remove and dispossesse Kings and transpose Kingdomes from one to another Simler And therefore as Calvin saith Quae Deo placuit ad suos transferri aliena censeri non debent What God thinketh good to convey over unto his are not to be counted as belonging to another 2. The Egyptians abused their gold and other jewels in serving their idols therewith and so as Augustine saith Dei creatura male utentes ad Creatoris injuriam they wickedly abused the creature to the wrong of the Creator and therefore the Lord might most justly deprive them of that which they abused to his dishonour 3. Their intolerable contumacy and disobedience in refusing so often to obey the Lords commandement to let his people goe deserved no lesse than that they should bee punished with the losse of their precious substance seeing the Lord for the like stubbornenesse and obstinacy of the Cananites dispossessed them of their country and gave it to the Israelites Perer. Secondly in respect of the Israelites these reasons also may be rendred 1. The Israelites might detaine these things which the Egyptians gave them as their wages for their long labour and service in Egypt as it is said Wisdom 10.17 she gave the Saints the reward of their labours and as Philo further amplifieth Nec par est jactura libertatis pecuniae there is not the like reason of the losse of liberty and the losse of money the Israelites lost their liberty the Egyptians lost but part of their substance So the Lord promiseth unto Nebuchadnezzar Egypt for the wages of his army for the service they did in subduing of Tyrus Ezech. 29.18 Thus Israel had the substance of the Egyptians given them for their service Iun. 2. Beside the labour and toile of the Israelites in Egypt they were most cruelly oppressed their children most pitifully slaine and murdered therefore this was in stead of some recompence and satisfaction made for the wrongs which they had done them Perer. 3. Philo addeth this reason also Vt in bello victores victos bonis spoliâ—vâ—rant as being conquerers in battell they spoiled their enemies of their substance for they were as conquerers of the Egyptians not by stroke of battell but by the stroke of the Lords hand in these mighty miracles plagues and judgements whereby the stout and stubborne heart of Pharaoh was subdued Simler 4. Irenaeus saith further Debitores erant Hebraeis non solùm rerum sâ—d vitae suae propter patriarchae Iosâ—phi praecedentem benignitatem They were debters to the Hebrewes not only of their substance but of their life also for the former kindnesse and goodnesse of the patriarke Ioseph shewed unto them who delivered the Egyptians and their land from perishing by famine and governed the country 80. yeeres in all justice peace and tranquillity 5. But the best reason on the behalfe of the Israelites is that the Egyptians did voluntarily give them these things as a redemption of their lives and did wage them thereby to bee gone as Iosephus saith they gave them these things quo celeriùs discederent to hasten their departure the sooner this also may be gathered out of the text chap. 11.8 and 12 13. Iun. QUEST XLIV When the Israelites asked the jewels before the last plague or after ANother question is when the Israelites asked these jewels of the Egyptians at the very instant of their departure or before 1. Augustine and Cajetane consenting with him Ferus Pererius all these are of opinion that this was done before the last plague of the first borne Augustines reason is this Quomodo fieri posset ut in tanto luctu ex mortibus suorum commodarent ista filiis Israel How could it be that in so great heavinesse for the death of their children they would lend these things to the Israeliâ—es quaest 45. in Exod. But this might be a reason to make them willing to let them have what they desired to bee rid of them for they were afraid all of them of their lives if the Israelites had stayed still for they said we dye all vers 33. Cajetane would gather that they had borrowed these things before and the Egyptians through griefe forgetting to demand them againe the Israelites also being in haste carried them away because it is said they spoiled the Egyptians that is by carrying away the things which they had formerly borrowed But these words rather make against him for in that the Israelites are said then at their going away to have spoiled the Egyptians it sheweth that then they received the things of them whereof they spoiled them for otherwise they had spoiled them before when they received the things not purposing to restore them againe Ferus reason is because it is not like they would lend the Israelites their jewels at their going away But this doubt is
continue without nourishment but so did this 4. Our fire heateth so did not this for then the campe had never beene able to have indured it being so great a fire as that the whole campe was lightned by it 5. Our fire burneth but the fire sitting upon combustable matter as the covering of the Tabernacle the Curtaines and such like yet devoured them not 3. Beside these reasons the Scripture giveth testimonie hereunto Numb 9.16 it is called March the shew or appearance of fire it appeared as naturall fire yet was no such fire if it had beene properly fire it could not properly be called the appearance of fire 2. It is before shewed out of the Scripture that this firie piller and the cloudie piller were all one but a cloud is no fit subject or receptacle of naturall fire being rather inclined to moysture 4. Then this we affirme that it was a fire not onely so in phantasie and imagination but a fire indeed because it had the light of fire but yet no naturall ordinarie or elementall fire There are three sorts of fire a grosse thicke fire such as is in coales and red hot iron which burneth much but giveth small light there is another which both giveth light and burneth as a flame of fire a third which giveth light and burneth not such as is the starres which are usually called both by Ecclesiasticall and prophane writers coelestes ignes heavenly fires and of this sort was this fire which gave light but neither burned or gave heate God who first gave unto the fire his qualities to burne and give light can restraine the same operations and transferre them into another subject as the Lord in the beginning could cause the light to shine that made the day before the sunne was created and as he gave afterward this glorious light and shining brightnesse to the bodie of the sunne so it was an easie matter with God to give unto this cloud the light of fire being no naturall fire naturally the fire hath three properties to give light heate and to burne these properties the Lord can separate the one from the other and so suspend them from the fire the fire in the bush gave light but burned not the Egyptians fire in the time of the three dayes darknesse burned but gave no light the fierie oven gave light but gave no heate for their garments did not so much as smell of the fire Dan. 3.27 As in the naturall fire God can restraine the naturall properties so God can give the naturall properties thereof to that which is no naturall fire as here the light of fire was in this cloud which yet was no naturall fire QUEST XXVII Whether the piller of the cloud were moved by any naturall motion COncerning the motion of the cloudy and fiery piller that is was not naturall nor yet procured by any naturall cause it is evident by these reasons 1. Vapors and fire have either naturally a motion of their owne in ascending upward or in being violently forced by the aire and winde which motion is alwayes certaine that way which they are driven But this cloud when the campe stood still neither ascended nor descended neither was carried one way or other but continued steadie all in one place 2. This cloâ—d pointed out the Israelites journey so can no other cloud being of an uncertaine motion 3. It was beyond the ordinarie and naturall motion of a cloud that sometime this piller went before the Israelites sometime it came after as when the Egyptians pursued them sometime it staied in the midst of the campe upon the Tabernacle 4. This cloudie piller moved no faster than the campe could follow wherein were both women and children this could not a naturall cloud doe 5. This cloud was alwayes of one fashion like unto a piller but other clouds varie and alter their forme according either to the varietie of the matter whereof they are made or as they are forced together of the wind 6. But that this piller was not moved by any naturall cause but by the Lord himselfe the Scripture it selfe testifieth as chap. 14.19 The Angell of God which went before the host of Israel removed and went behind them also the piller of the cloud went from before them and stood behind the piller then moved and removed as the Angell of God called before Iehovah chap. 13.22 directed it and therefore it is said Numb 9.18 That at the commandement of the Lord they journied and at the commandement of the Lord they pitched They removed when the cloud removed and the cloud removed at the commandement of God and so consequently they removed or made stay at the commandement of God Perer. QUEST XXVIII Of the times of the removing and staying of the cloud NOw as touching the times of the removing and staying of the cloudie and fierie piller 1. It is not directly expressed that the fierie piller removed more than once in the night and that was when the Egyptians pursued after them Perer. because the night was the fittest time for rest and it seemeth that the campe journeying all the day did ordinarily take their rest in the night the speciall use then of the fierie piller was to give them light in the night that they might bee defended from the inconveniences which the darknesse of the night might have brought upon them it might also serve to direct them to travell in the night if they had occasion as when they went through the red Sea 2. Neither is it to be supposed that when the cloud removed the campe followed and rested not till they came to a place to pitch their tents in for whereas they sometime went forward a whole day together they could not hold out without some repast which could not bee done without stay for neither could they have time to dresse their owne meat which they did sometime seeth sometime bake for beside Manna it is certaine they did eat of other meats as of the flesh of their sheepâ— and cattell for part of their sacrifices their Priests did eat and the Offerer had part and to what end else served the heards and flockes of cattell than part for sacrifice but more for food likewise their Manna asked time to grind and bake it and prepare it as they thought good Exod. 16.23 Beside their cattell must have time sometime to feed all this could not be done without some stay therefore at the least once in the day if not twice it is like that the cloud staied that the people might refresh themselves and so goe forward againe 3. Therefore the cloud made three kind of staies one was but for a short time while the campe might refresh themselves the other was longer when they staied all night in a place but pitched no tents as they went three dayes journey from the red Sea till they came to Marah they pitched no tents neither had any mansion place till they came to Marah Exod. 15.22 and Numb
25.18 4. It was not necessary the Israelites should returne over the red Sea againe for the Lord did not lead them the neerest way which was through the Philistims country but about by the vast desert therefore that is no reason to being them over the Sea againe because of the neerer way 2. That the Israelites went through the midst of the Sea 1. The Scripture evidently speaketh Psalm 135.13 He caused Israel to passe over in the midst of it The word is ghabar which signifieth transire to passe over 2. If they had gone on the other side of the red Sea toward Egypt they must have passed along by the Philistims countrie which the Lord intended not to doe chap. 13.17 and Iosephus addeth this reason why they went the other way Ne Palestini quos ob veterem simultatem infensâ—s habebat de hac prâ—fectione certiores fieripossent Lest the Philistims who had an old grudge against them should have knowne of their journey But they must needs have knowne it and hindred it likewise if they had compassed about the red Sea Est enim eorum regio Aegypto contermina For their countrie doth border upon Egypt 3. Iosephus also in the same place useth another reason voluit obiter juxta Dei mandata in montem Sinai populum sacrificaturum adducere Moses purposed according to the commandement of God to bring the people unto mount Sinai to sacrifice But the next way unto mount Sinai which is a mountaine in Arabia Galath 4.25 was not to goe backe againe into Egypt but to passe over the red Sea 4. Beside it is not like that the Lord would bring them backe againe unto the Egyptian coast Lyran. For so they should have beene in danger againe of the enemie 5. The Israelites from the red Sea went forward to the wildernesse of Shur but that was beyond the red Sea toward the countrie of the Ismaelites Gen. 25.18 not on this side toward Egypt 6. Lastly of this opinion that the Hebrewes went through the Sea are Iosephus who saith Iamque in adversum littus Hebraei evaserant The Hebrewes were escaped to the other shore against them lib 2. antiquit cap. 7. Likewise Philo Tempestas procellosa in littus adversum ejâ—cit Aegyptorum enectorum corpora A tempestuous storme cast the dead bodies of the Egyptians upon the contrarie shore that the Hebrewes might see them so also Euseb. Nysen Ictu Mosaica virgae in oppositam usque ripam hinc atque hinc cedentibus aquis scissura pervenit By the stroke of Moses rod the waters did cleave along and give way even unto the banke on the other side and as the way was made throughout overtwhart the Sea so the Israelites followed Ex Perer. QUEST XVII The division of the red Sea not the worke of nature but altogether miraculous IN the next place it would be inquired whether this division of the red sea were altogether miraculous or whether it might not be helped by the worke of nature or mans providence 1. Artapanus an ancient writer reporteth hereof two opinions among the Egyptians the Heliopolites doe hold that when Pharaoh followed after the Hebrewes Moses by the stretching out of his rod divided the Sea the Memphites affirmed that Moses being skilfull in such naturall observations did wait when the red Sea was at the low ebbe and then conducted over the people But this foolish opinion is confuted by Diodor. Tarsens Chrysostomes Master who by these two reasons overthroweth it 1. That when the Sea ebbeth the waters onely toward the shore do abate the chanell of the Sea is not emptied and againe the ebbing of the Sea could not make the water stand up on each side like a wall 2. Neither is Iosephus narration probable who to perswade that this was no incredible thing for the Sea to give way to the Hebrewes alleageth that in like sort the Pamphilian Sea did open a way to Alexander in his expedition against the Persians lib. 2. antiquit cap. 7. by which instance Iosephus doth much extenuate this great worke which the Lord did for his people Concerning which storie of Alexander 1. Neither is the censure of Iacobus Crinitus to be approved who utterly denieth it to be true which Iosephus reporteth and they which write of Alexanders affaires make mention of no such thing for beside that Iosephus saith id quod omnes testantur c. Which all they doe testifie that have committed to memorie Alexanders exploits who it is like had seene and read some of those writers whose bookes may bee now perished Quintus Curtius lib. 5. in a word touched such a matter Mari novâ—m itâ—r in Pamphiliam aperuerat He opened a new way by the Sea into Pamphilia 2. And yet we may hold the report of Iosephus to be uncertaine and not credible that Alexandrâ— ductu Macedonibus Pamphilium mare câ—ssit That the Pamphilian Sea gave way unto the Macedonians under the leading of Alexander For this were to impaire the credit of this great worke 3. Therefore Strabo for this matter commeth neerer the truth who writeth to this effect that there is an hill lying upon the Pamphilian Sea called Climax by the which there is a passage on the Sea shore when the Sea is calme and still the waters so abating that the ground is left naked which at the flowing of the waters is covered againe And Alexander comming that way prinsquam fluctus rediret movit Set forward before the waters returned but because it was winter before he was passed it so fell out that the waters overtooke him Vt tota die iter faceret in aqua â—â—â—biliâ—◠〈◊〉 That he travelled all the day up to the middle Strab. lib. 14. This passing then of Alexander by the Pamphilian Sea was much unlike to the Hebrewes walking through the red Sea First he went along by the shore but they went through the Sea Secondly Alexander watched his time when the Sea ebbed but the ebbing of the red Sea could not helpe the Hebrewes to goe through Thirdly the waters returned before Alexander was gone by but the Sea gave way still to the Israelites till they were all gone over but it overwhelmed the Egyptians 3. Paulus Oresius writeth that there are yet certaine miraculous monuments of this miracle extant at the red Sea that the very trace of the chariot wheeles are to be seene not onely on the shore but in the Sea as farre as ones eye can discerne them and that if those marks be defaced they renew againe Ores lib. 1. But what credit there is of this report is uncertaine it may seeme rather fabulous than otherwise the monument of this miracle is sufficiently extant in Scripture we need not to seeke it in the sand And if any such monument were to be seene rather the footsteps of the Hebrewes that walked that way than the prints of Pharaohs chariot wheeles were likely to remaine in remembrance of that miracle which God wrought for his people
the daughters of Israel came out against Saul and David 2. Beside their instruments and gesture of dancing sheweth so much that they were by themselves 3. Neither is it to be thought that they sang only the ground of the song which for brevities sake only is expressed but the whole song Simler Calvin Ferus And so much seemeth to be insinuated in the Psalme 68.11 The Lord gave matter to the women to tell of the great armie They therefore did set forth in their song the whole manner of their deliverance and the overthrow of their enemies as Moses had done before this place of the Psalme Genebrard doth fitly applie unto this song of deliverance made by this company of women whose opinion also is that there were two companies one of the men the other of women singing by themselves Viri in uno choro cum Mose foeminae in alterâ— cum Maria celebrabant victoriam de Pharaone partam The men in one companie with Moses and the women in another with Marie or Miriam did celebrate the victorie of Pharaoh obtained 4. And whereas Miriam is said to answere the men that may be referred rather to the correspondencie of the like act of singing performed by the women and to the identitie and agreement of the song than restrained to their answering them by turnes as Simlerus giveth his opinion that while Moses sang this verse with the men Marie his sister appointeth a peculiar queere of women Et idem carmen pracinâ—us illis succinentibus priori virorum choro respondet And singing before them the same song doth answere to the former queere of men QUEST III. The end of the song of Moses THe end of this song of Moses was 1. To testifie their thankfulnes unto God for this great deliverance and that by this example others afterward should be stirred up to give like thanks unto God as the daughters of Israel did at the returne of Saul and David from the overthrow of Goliah and the Philistims 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place where they had obtained the victorie 2. Chron. 20. Simler 2. This celebration of publike thanks doth make also very much for the truth of the historie for as Calvin saith Quibus mentiti essâ—nt cùm aliis alii testes essent To whom should they have lied seeing they were one witnesse to another neither did this song come abroad to other nations 3. This song was a notable type and resemblance of the spirituall joy of the Church for their deliverance by Christ as in the Revelation the Saints that had gotten victorie over the beast are said To sing the song of Moses the servant of God and the song of the Lambe saying great and marvellous are thy workes Lord God Almightie just and true are thy wayes thâ—â— King of Saints cap. 15.3 QUEST IV. Why the scripture speaketh so much against horse used in battell Vers. 1. THe horse and his rider hath he overthrowne in the sea 1. The singular is put for the plurall which is usuall in the Scripture and in this place with a speciall relation to Pharaoh himselfe in person overthrowne with his horse 2. We shall finde in Scripture that the pride and trust in horses in battell is much discommended as Psal. 20. Some put their trust in chariots some in horse but we will remember the name of the Lord our God Psal. 33.17 An horse is but a vaine helpe Psal. 76.6 At thy rebuke O God of Iacob both the chariots and horse are cast asleepe Psal 147.10 He hath no pleasure in the strength of an horse and among other sinnes of the people this is numbred for one Thir land was full of horses and their chariots were infinite Esay 2.7 3. The reason why horses are so much discommended Origen would have to be this the Law commandeth nothing concerning horses as it speaketh of asses because horses are ordained more for mens destruction but asses serve for labour and carrying of burdens and other necessarie uses and he addeth further Lascivi motus superbae cervicis animal equâ—s An horse is a lascivious and proud beast and therefore the Scripture compareth such unto horse Orig. hom 15 in Ios. Hierome giveth this reason Quia contra Dei imperium possidâ—tur Because it was against the commandement of God to possesse and multiplie horses Deut. 17. Hieron in 2. cap. Isaia Another yeeldeth this reason Habet Dominus noster equos habet diabolus suos c. The Lord hath his horse and so hath the devill but when the Prohpet desired that the eâ—es of the young man might bee opened hee saw chariots and horse but no riders Quia currus equi Angeli eorum aâ—censor Deus Because the Angels are the Lords chariots and horse and the Lord himselfe is their rider and on the other side the Devill is the rider of his horse Hieron in Psal. 77. Rupertus would have this the cause Hic mundus per equum Diabolus per ascensorem significetur Because the world is understood by the horse the Devill by his rider Philo goeth futher from the marke Equi sunt furor concupiscentia insessor aâ—riga intellectus The horse are rage and concupiscence the rider is the understanding and so he understandeth that prohibition allegorically Deut 17. That the King should not multiplie horses of the passions and affections of the minde Philo libr. de agricultur Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse is not as though it condemned the necessary use of them and the defence and service by them in warre for Salomon had 40. thousand stalles of horses for his chariots 12. thousand horsemen 1. King 4.26 and therin sinned not But two reasons may bee rendred thereof the one politicall which concerned onely that people lest they might by this occasion go into Egypt to multiplie horses Deut. 17.16 which being a plaine countrie abounded with horse the other reason was morall because they did put their trust and confidence in horse Both these causes the Prophet joyneth together Isay 31. 1. Wâ— unto them that go downe into Egypt and stay upon horses And for this cause as Origen well noteth Filii Israel nunquam equis usi fuisse referuntur The children of Israel in all their battels against Canaan are never said to have used any horses Basil also toucheth the cause Quia jubebat Deus ut toti penderent à suo praesidio c. God commanded them wholly to depend upon his helpe Basil upon that place 2. Esay So then as simplie to number the people was not displeasing unto God for Moses numbred them but with an intent to rejoyce and put confidence in their numbers as David did so simplie it was not unlawfull for them to have horse but to place their trust and confidence in them QUEST V. How the Lord is said to be the strength and
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
that the palme trees were not Admodum proâ—â—ra propter loci ariditatem That the palmes were not very tall because of the drinesse of the place wherein he seemeth to follow the Septuagint that there were seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trunkes of palmes But the text sheweth that it was a watry place where were twelve fountaines and therefore the Palmes there growing were like to be goodly trees And if they were such stubs and stumps of 〈◊〉 neither profitable for shadow or fruit Moses would not have made such a speciall mention thereof both here and Num. 33.7 Iosephus goeth on and telleth that these twelve fountaines were not sufficient Vt humiditaâ—em terrâ— subministrurent To minister moisture to the earth But the contrary is shewed before quast 52. and it seemeth it was a warry and commodious place because it is said they camped there by the waters 8. Iosephus also writeth that in this place for want of food the people murmured against Moses whereas their murmuring for want of food was afterward in the desert of Sur chap. 16.1 And thus far of the questions doubts and difficulties which this Chapter as wee have seene hath plentifully afforded 4. Places of doctrine 1. Doct. All proceedeth of Gods mercy Vers. 13. THou wilt by thy mercy carry this people Whatsoever the Lord doth for his people proceedeth of his love only and mercie not of any merit or desert in them Simler As Iacob confesseth he was not worthy of the mercy and truth which the Lord had shewed him 2. Doct. All both men and women must set forth Gods praise Vers. 20. ANd all the womâ—n came out after her In that not only the men but women also here did sâ—ng and set forth Gods praise it sheweth that all in generall both men and women should â—ee exercised in singing to the praise of God as the Prophet David exhorteth all people to praise the Lord Psalm 147. both young men and maids old men and children Psal. 148. Ferus 3. Doct. Of the lawfull use of Church Musike and how it ought to be limited THey came out with timbrels As hence it may be gathered that there is a commendable use of Musike both in voice and Instrument in the publike service of God So here certaine rules are prescribed which serve for the moderation and limitation of Church Musike 1. That according to the Apostles rule all things are to be done to edifying as here Miriam and the rest so sing as they are understood for the women answered the men and the women answered themselves in singing So he that singeth in the Church should so sing as that hee both edifie himselfe and others Augustine saith concerning the hearer Si sonum non sensum libido audiendi desideret improbatur If he that heareth regard the sound more than the sense it is to be reproved Cont. Iulian. lib. 4. cap. 14. And touching the Singer Bernard thus confesseth Saepe ad sacrum mysterium vocem 〈◊〉 fregi ut dulcius cantarâ—m magis delectaâ—ar in vocis modulatione quà m in cordis compunctione Oftentimes in the sacred mystery I did marble with my voice to sing more sweetly I delighted more in tuning the voice than in turning my heart Hee acknowledgeth this to have beene a fault in himselfe and so is it in all such singers as use the like 2. Another rule is that all things should bee done in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and with a comely grace 1. Cor. 14.40 Miriam being a prophetesse with the rest did sing after a sober manner as it became a grave Matrone or Prophetesse so should Church Musike expressed by voice or Instrument bee grave and sober not with divisions and running catches and curious warbling and breaking of the voice As Augustine well saith Sobriâ— psalâ—â—â—â— in ecclesia divin◠〈◊〉 Prophetarum Wee doe sing soberly in the Church the divine songs of the Prophets Epistâ—l 119. cap. 19.3 The Apostle addeth a third rule that all things should bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order And this is agreeable to order that things most necessary in the service of God should have the first and the chiefest place Musike then should bee used and ordered in the Church as that it hinder not the preaching of the Word neither take up that time which should bee spent in spirituall instruction and in edifying of mens soules There is no comparison betweene preaching and singing in the Church like as S. Paul preferreth five words spoke with understanding to the instruction of others before ten thousand words uttâ—red in a strange tongue 1. Cor. 14.19 such oddes there is betweene lively and edifying preaching and dumbe tunes and unedifying songes This abuse hath beene espied even in the popish Church when other necessary parts of Gods service as prayers and thankesgiving were many times omitted because of the Organe play and tedious Church-musike and it is censured in these words Illud non rectè fit in quibusdam ecclesâ—â— This is not well done in certaine Churches c. Coloniens part 2. chap. 12. 4. Doct. Of the lawfulnesse of Physike and the abuses thereof Vers. 27. I The Lord am thy heaâ—er or Physician By this that the Lord giveth himselfe this title the honourable science of Physike is commended The Physician is to bee honoured in the time of health against the day of sicknesse Luke is called the beloved Physician Colos. 4.10 He would not being called to be an Evangelist retaine a calling either unlawfull or dishonourable to his profession Ecclesiasticus well adviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour thy Physician not the science of Physike but the abuse of Physicians is to be condemned And there are two generall faults in that calling one is in the professors and practicioners themselves if they be not faithfull but make long cures to inrich themselves and impoverish their patients as that poore woman was handled which had beene troubled with a bloudy issuâ— twelve yeeres and had spent all she had the text saith Shee had suffered many things of the Physicians and had spent all she had and it availed her nothing but she became much worse Mark 5.26 where foure inconveniences are set downe that came by the fraud of the Physicians the prolonging of the disease the putting of her body to paine the wasting of her substance the increasing of her disease The other fault is in patients when they trust to Physicians and forget God as Asa did 2. Chron. 15.13 who can worke without Physicians but they can doe nothing without him 5. Doct. That is only right which the Lord commandeth Vers. 26. IF thou wilt doe that which is right in his sight and give care to his commandement Tunc rectum est opus hominiâ— cum eo modo fit quo Deus jubet Then a mans worke is right when it is done as the Lord biddeth Pellican For that is not right which seemeth good in a mans owne eyes but what is approved
of God as the Lord by his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his
it selfe and the reason is Quia corpora coelestia non suscipiâ—â—t peregrinas impressiones The heavenly bodies receive no forren or strange impressions Thostat This may be admitted and yet the sunne shall be hot for that is no elementary or forren impression but a quality inherent and native in the sunne seeing the Scripture saith nothing is hid from the heat thereof Psal. 19.8 which heat may be increased by the reflexion of the beames of the sunne and the exhalation of hot and drie vapours but the beginning of vitall and comfortable heat without any inconvenience may be granted to come from the body of the sunne as the fountaine thereof 3. Now the reason why the sunne as he riseth higher so waxeth hotter is this when the sunne is too low his beames doe not fall directly upon the earth but being in the East they tend to the West but as the sunne ascendeth unto the meridianall point so his beames doe descend and smite upon the earth which then beginneth more and more to feele the power and force thereof Tostat. 4. In that the Manna melted by the heat of the sunne but was hardned by the fire for otherwise it could not be baked and made into cakes it appeareth that neither of these proceeded from any naturall disposition or quality in the Man for if naturally it had beene dissolved by the sunne the heat of the fire in like manner would have wrought upon it therefore both these operations in Manna proceeded not from any naturall qualitie therein but was wrought extraordinarily by the power of God so disposing Tostat. quâ—st 11. 5. And this was the reason why it melted by the heat of the sunne to stir up the people to gather it betimes that they might have time to prepare it and then attend other businesse if it had beene to bee gathered all day they might have beene more slothfull and negligent Calvin 6. The time then of gathering Manna was after the sunne rise so soone as the dew was off the ground untill the sixth houre of the day toward noone when the sunne began to be hoâ— Lyran. QUEST XXXI How they gathered twice so much upon the sixth day Vers. 22. THe sixt day they gathered twice so much c. 1. Some thinke that they gathered no more upon the sixth day than they did other dayes but that it was multiplied by the power of God and became twice as much that is two gomers for every man Ioseph Lyran. But the words of the text are otherwise they gathered twice so much it was not then made twice so much when it was gathered but they indeed gathered twice so much as they did upon any other day 2. Therefore herein the miracle was seene that upon the sixt day there fell twice so much as upon the other dayes Marbach And they indeed gathered as much againe as they used to doe for otherwise if the Lord had not commanded them so to doe to gather double upon the sixt day they had transgressed in exceeding a gomer in their gathering yet they are not reproved but commended for it And Moses saith they did herein the same thing which the Lord said If it were then Gods commandement that they should gather double this doubling was in their gathering not in the increasing afterward God would not have commanded them to doe that which was not in their power but in his owne working It was in their power to gather double when God had sent it upon the ground But it was in Gods hand onely to increase and multipliâ— it when it was gathered Sic fere Tostat. quaest 12. QUEST XXXII What moved the Rulers to come and tell Moses that the people had gathered double Vers. 22. THe Rulers of the Congregation came and told Moses These were not the Captaines over thousands and hundreds and over fifties for they were not instituted till afterward chap. 18. nor yet were they the 70. Elders which also were not yet appointed but they were the Princes of the tribes and families such as are rehearsed Numb 1.2.7 Tostat. 1. Some thinke that these Princes came of a good minde and feared lest the people transgressed the commandement in gathering double because they knew not Gods will yet touching the Sabbath Ferus But they could not be altogether ignorant of that seeing the Lord by Moses had told them before vers 5. that upon the sixt day they should gather twice so much as they did dayly 2. Some impute it unto their forgetfulnesse and incredulitie that they beleeved not the word of God that he would send them double food upon that day Calvin Galâ—s But it is not like that the Princes and chiefest men which used to consult with Moses and were directors to the rest were more ignorant and of lesse beleefe than the common people neither doth Moses here reprove them for any such unbeleefe 3. Therefore the sounder opinion is that they were not ignorant herein of Gods commandement of gathering double and that the people did therein as they were commanded but they came to Moses to receive further direction how that double portion which they had gathered should bee ordered Tostat. 4. Another opinion is that Moses had not yet propounded to the people what the Lord had said concerning the double portion to be gathered upon the sixt day vers 5. but the people of themselves did it being accustomed to keepe the Sabbath knowing that upon that day they were to rest and yet that it was not Gods will they should fast that day and altogether abstaine from meat Piscator But this would lay both an imputation of unfaithfulnesse to Moses that he should conceale any part of Gods counsell from them especially in so necessarie a thing as the observation of the Sabbath was and of ignorance upon the Rulers of the Congregation that the common people did better know what was to be done than they and although it was an usuall custome among the people of God to keepe the Sabbath yet they were not yet so well instructed in the manner of the observation thereof therefore I rather preferre the opinion of Tostatus herein next before alleaged QUEST XXXIII Of the meaning of the 23. verse and whether they dressed upon the sixt day that which was reserved for the seventh Vers. 23. THe rest of the holy Sabbath is to morrow 1. Thostatus in not rightly pointing or distinguishing this verse putteth this word morrow to the next sentence reading thus Crâ—s quodcunque operandum est facite To morrow what is to be done do and so much busieth himselfe about the meaning of these words resolving upon this sense that what was to be done the next day about their victuall because it was the Sabbath they should doe it now but although this indeed be the meaning of the words following that what they had to seeth and dresse the next day they should doe it now yet all this labour might have beene spared if the word morrow
not the names of the mansion places where they stayed but such as they passed by Tostat. ibid. 5. They are said to have journeyed at the mouth of God because they followed the direction of the cloud for when the cloud was taken up they journeyed and where it abode they pitched this was the commandement of God here spoken of as it is interpreted Numb 9.18 Tostat. Simler QUEST II. Of penury and want of water which the Israelites here endured Vers. 1. WHere was no water for the people to drinke c. 1. The Rabbines here are deceived which thinke that the thirst of the people here was not naturall and necessary for Manna was both meate and being full of moisture served for drinke say they but of wantonnesse rather The words of the text shew the contrarie that there was no water for the people to drinke and therefore it was a violent and necessary not a wanton and voluntary thirst Simler Calvin 2. Their conceit also hath no ground that thinke some of the people had water which they brought along with them from Elim and therefore they are said to tempt God to shew his power when there was no such necessitie Tostat. quast 2. For all the people murmured as though they were ready to die for thirst vers 3. 3. The truth is therefore that they were driven to great extremitie for want of water for drought and thirst is a great triall and a miserable calamity as is evident by divers examples in sacred and forren stories As Hagar with her sonne were ready to perish for want of water Gen. 21. And the three Kings that were to fight against Moab were like all to bee undone for want of water if the Lord by his Prophet had not relieved their want The men of Berhulia when the Citie was besieged fell downe and died for thirst The Samaritanes being assaulted by the Romanes died of thirst Thales Milesius as Laertius writeth perished through heate and thirst Ioannes Leo hath a memorable storie of certaine Merchants that perished by thirst in the desert of Azoad in Africa where are to be seene two Sepulchers the one of a Merchant the other of a Carrier of wares who sold unto the other a cup of water for a thousand crownes and yet the water not being able to suffice both they twaine died there Lysimachus yeelded himselfe and his whole host for want of water and having drunke being now become a captive he uttered these words O Dii inquit quam brevis voluptatis gratia ex rege me feci servum O God for how small a pleasure of a King have I made my selfe a captive Pelarg. QUEST III. Why it pleased God to prove his people with thirst NOw it pleased God as before hee tried his people with hunger so now with thirst for these causes 1. Because the people were very oblivious and forgetfull of Gods benefits God by afflictions would put them in mind of their dutie that they which in prosperitie did forget him by want and penurie might be driven to seeke him as it is in the Psalme When he slew them they sought him and returned 2. Another cause was in respect of themselves because they were a proud and haughtie people and thought well of themselves as the rebellious say unto Moses All the Congregation is holy Numb 16.3 therefore the Lord by this meanes would humble them and make them know themselves 3. The Lord being purposed to make the Israelites a peculiar people to himselfe and purposing to give unto them his lawes by this meanes would prove and trie them whether they would keepe his commandements Deut. 8.2 Even as a father nurtureth and schooleth his child whom he purposeth to make his heire so the Lord saith As a man nurtureth his sonne so the Lord thy God nurtureth thee Tostat. 4. The Lord also brought them into this strait that the faithfull thereby should be discerned from the rest for affliction and temptation is as a sieve to trie the chaffe from the wheat Ferus QUEST IV. How the people are said to tempt God Vers. 2. WHerefore doe yee tempt the Lord 1. Some will have them to tempt God because there were among the people that had water and yet would have God to helpe them when there was no need for then to expect or require the divine helpe when there is no urgent necessitie is to tempt God Tostat. But it is shewed before that this want of water was generall and all the people were in great extremity 2. They are therefore said to tempt God either because they doubted of his power and therefore would trie whether he could give them water for the word nasah signifieth properly to make triall as David is said not to have tried or proved before to goe with armour 1 Sam. 17.39 Oleaster Or they tempted God doubting of the truth of his promises as vers 7. Is God among us or no Pelarg. And so they tempted God by their incredulity Iun. Further they doe prescribe and limite God that unlesse he shew them some signe of his presence and power they will not beleeve that it was his will to bring them out of Egypt unto that place Marbach They doe tempt him also by their impatiencie they urge Moses presently to give them helpe or else they will stone him whereas they should patiently have waited upon God Simler And further though they are not herein said to tempt God expecting his helpe where all humane meanes counsell was denied yet herein they tempted him because they thought God was bound unto them to succour them at their need Lyran. Whereas the heathen by the light of nature could see and say Diis parentibus non possumus reddere aequalia Wee cannot recompense the Gods and our parents God is no way indebted unto man Tostat. quast 2. QUEST V. Of Moses feare lest he should be stoned Vers. 4. YEt a little while and they will stone me 1. Iosephus here somewhat altereth and transposeth the storie for this taking up of stones to cast at Moses hee placeth before the giving of Man when they murmured for food in the desert of Sin But this their violent and audacious enterprise fell out in Rephidim 2. This was not a carnall worldly or distrustfull feare in Moses but a naturall feare which a right perfect man is subject unto for so our Saviour saith My soule is heavie unto death Tostat. 3. Yet this feare of Moses was not so much in respect of his present danger as in regard of the people lest they if he should have beene slaine after his death might have fallen to Idolatrie Lyran. 4. Or he might feare lest if they should have killed him the Lord would have punished them and revenged his death as Ieremie saith in the like case As for me behold I am in your hand doe with me as you thinke good But know for a certaine if ye put me to death you shall surely bring
vers 1 2. Secondly the generall preparation followeth 1. Here is set downe the Lords loving invitation of Israel to be his people propounded to Moses consisting both of a rehearsall of the benefits which the Lord had done for them vers 4. of the condition of their obedience required vers 5. of a most ample promise to make them his peculiar people above all the earth vers 6. 2. Then is shewed the acceptance by the people of this gratious offer propounded unto them by Moses vers 7. thankfully received by the people vers 8. The particular preparation sheweth partly what was done the two dayes before the Law was given to vers 16. and what upon the third to vers 25. In the first there is 1. The Lords prescription to Moses both how he will talke and commune with him vers 9. theâ— that he should sanctifie the people vers 10. with the end thereof vers 11. that they may be ready thirdly the interdict followeth of not comming neere the mountaine vers 12. with the perill and danger thereof vers 13. 2. The obedience of Moses and the people to the Lords commandement vers 14 15. Upon the third day are declared 1. the manner of the Lords appearing in mount Sinai with thunder and lightning vers 16.18 2. The placing and disposing of the people vers 17. 3. The communication of the Lord with Moses First in generall vers 19 20. Then in particular which containeth the Lords charge to Moses concerning the people and Priests vers 21 22. The exception of Moses and Aaron vers 24. interposed by occassion of Moses answer vers 24. Then the execution hereof by Moses vers 25. 2. The divers readings Vers. 1. In the third new mâ—â—ne I. better than in the third moneth caâ—er for he saith afterward in the same day that is when the new moneth began Vers. 6. A kingdome of Prâ—â—sts B. G. A. that is a Priestly kingdome V. L. P. that is a sacred and holy kingdome not a royall Priesthood for the latter substantive is put for the adjective not the first Vers. 7. Proposed all these words B.V. cum cater all these things G. debharim words Vers. 9. After Moses had reported c. or for Moses had reported G. better than and Moses reported V. A.P. or Moses therefore reported L. or but Moses reported S. It is better read in the preterpluperfect tense for Moses had reported their words before vers 8. Vers. 19. God answered him by voice B.G. cum caeter God answered him L. Here these words by voice are omitted Vers. 25. Lest he breake in upon them V.I. or make a breach upon them A.P. better than lest hee destroy them B.G.L. or destroy of them S. bam signifieth in or upon them 3. The explanation of doubtfull and difficult questions QUEST I. Of what yeere this was the third moneth Vers. 1. IN the third moneth c. 1. It is not expressed here of what yeere this was the third moneth But it is easily gathered that it was in the first yeere of the departure of the children of Israel out of Egypt for although the Scripture usually in the computation of time doth expresse the yeere as well as the moneth yet sometime the yeere is omitted when either by the circumstance and under of the story it may be gathered as Numb 20. vers 1. The first moneth is named but the yeere is omitted which was the 40. yeere because the order of the story and course of time will leade us to that yeere or else when as by conference with other places the yeere may be found out as seeing Numb 10.11 they departed from Sinai in the second yeere and second moneth it must needs be that they came thither in the third moneth of the first yeere Tostat. 2. For in this place were all those things done which are described by Moses in the rest of this booke of Exodus and in the booke following of Leviticus Hierom. Which things could not bee done in a short time therefore they here encamped almost a whole yeere before they removed QUEST II. What day of the moneth the same day was THe same day 1. Some thinke the same day is named wherein they came from Rephidim because they tooke a longer journey than usuall upon that day even from Rephidim to Sinai Lippeâ— Vatab. 2. Some because upon that day the three moneths were expired after their departure out of Egypt Oleaster But there were only two moneths expired and the third now begun 3. On the same day that is the third day as it was the third moneth Hugo de S. Victor But upon the third day of the moneth was the law given against which day the people are warned to prepare themselves vers 11. 4. The same day then hath relation to the words before the third moneth or rather the third new moone when the moneth began for châ—desh doth as well signifie the new moone as the moneth as 1. Sam. 20.5 to morrow is châ—desh the new moone which is the first day of the moneth The same day when it was new moone when the third moneth began Iun. For of no other day hath the moneth the denomination but of the first Tostat. And because the day is certainly expressed as is usuall in Scripture it must needs have reference to the third new moone rather than moneth before spoken of Piscator 5. Moses is so diligent to describe the moneth and day when they came to Sinai because this was the place to the which the Lord called them and wherein the Law was given and the Tabernacle erected and where the Lord entred into a league and covenant with his people Ferus QUEST III. Whether this first day of the third moneth were the 47. day from the passeover NOw how many dayes this was from the pasch there are divers opinions 1. Cajetane thinketh it was the 45. day counting together 15. dayes remaining of the first moneth from the passeover and 29. of the second and so the first day of the third moneth maketh 45. But beside that the Hebrewes counted 30. dayes to a moneth by this account the day of giving the Law which followed the fourth day after at the furthest should not be the Pentecost that is the 50. day 2. The most received opinion is that this was the 47. day from the passeover accounted thus 16. dayes remaining of the first moneth 30. of the second and the first of the third which make 47. Iun. Simler Rupertus But by this reckoning the day wherein the Law was given which was the third day after as some held as Tostatus should be but the 49. day which is generally held of all to be the 50. which is called Pentecost upon which day the holy Ghost came downe upon the Apostles that the type and shadow may agree with the substance To remove this doubt 1. Some say that the Law was given on the 49. day but the tables of stone were
Theodoret. 2. Or as the Priests did specially attend the service of God so the people of Israel should all be as Priests in respect of other nations addicted to the worship of the true God Tostat. So that all other kingdomes were but profane in respect of them 3. Hereby also is signified their principality above other nations as Priests were reverenced and honoured of all and the speciall care which God had of them as they themselves had seene in Egypt how the Priests were reverenced of all and maintained out of the common Treasury Cajetan 4. The Chalde readeth yee shall be Kings and Priests that is they should under the regiment and kingdome of God be as Kings Quia nullum optabilius felicius regnum quam nos Deo subjicere Because there is no more happy kingdome than to subject our selves unto God Calv. for God was their King as the Lord saith to Samuel They have not cast thee off but cast me off that I should not reigne over them Cajet 5. They are also said to be a kingdome of Priests because Christ was to bee borne of that nation both King and Priest Ferus which his spirituall kingdome and priesthood by faith is communicated to his members whom he hath made Kings in subduing sinne and Satan and Priests in offering spirituall sacrifices unto God as S. Peter expoundeth and applieth this place 1. Pet. 2. Cajetan Lippoman 6. Oleaster bringeth foure interpretations of these words 1. That they should be a kingdome governed by Priests for the Lord was angry that the people had cast off the government of Samuel But it was never the Lords meaning that Levi should have the civill government of his people though some of Levi were extraordinarily raised up as Moses Samuel to judge his people because the scepter was promised to Iudah Gen. 49.10 2. The word cohanim may be translated Princes as well as Priests and then the meaning is they should all bee as Princes that is subject to none but unto God But it is not like that two words of like signification should be put together as Kingdome and Princes therefore the other sense of Priests is here more fit 3. They should be a kingdome of Priests that is all of them addicted and devoted to the service of God as if they were all Priests 4. Or they should be an holy people in respect of other nations and in comparison of them as Priests These two last senses are most fit and agreeable to the rest before alleaged QUEST X. By what reasons the Lord perswadeth the people and why Vers. 8. ANd the people answered 1. Thus by these perswasions before propounded the Lord thought good to winne the obedience and hearts of the people for seeing the Lord was to impose upon them a law lex est quoddam onus and the law is a certaine burthen for where a law is set the will of man is limited which man naturally desireth to be left free and therefore it was requisite that the people should be thus prepared to obedience Tostat. quaest 2. 2. The Lord perswadeth them partly with the commemoration of benefits past their deliverance out of Egypt and their protection in the wildernesse which is set forth by an elegant similitude taken from the Eagle which supporteth her young ones with her wings partly with the promise of future blessings that they should be a peculiar people to himselfe Simler 3. Then whereas men naturally partim fastu altitudine turgent partim securitate torpent partly doe swell with pride and haughtinesse partly grow slothfull by security Calvin These perswasions as soveraigne medicines doe meet with both these inconveniences the remembrance of Gods benefits doth serve to abate their pride that they should not ascribe their deliverance to themselves the promise of further blessings would provoke them not to bee idle 4. If the remembrance of these temporall benefits was so effectuall toward them how much more ought wee to remember Quod nos abundantiore gratia liberatos à peccatis nostris portavit Deus homo factus c. That God made man hath deliverd us by more abundant grace from our sinnes and carried us unto mount Sion to the celestiall Ierusalem c. Rupertus QUEST XI Whether the people unfainedly here promise obedience Vers. 8. ALl that the Lord hath commanded will wee doe 1. It seemeth that at this present the people had a good desire and full intent to keepe all the commandements of God for otherwise the Lord would not have commended them thus saying Deut. 5.28 I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them to feare me and keepe my commandements alway The Lord would not both for the present have approved their saying and wished a continuance of their disposition if it had not proceeded from a good affection Tostat. quaest 3. Nec eos quicquam simulasse credibile est It is not credible or like that they dissembled at this time Calvin 2. But although this their readinesse to obey were not without the motion of the spirit of God in plaerisque tamen temporariam fuisse promptitudinem c. yet that it was but a temporary promptitude a willingnesse for a time in the most of them their doings which followed declare Simler So their first fault here committed is their frailty and inconstancy Propensus est populus sed fragilis inconstans The people seeme to bee ready yet fraile and inconstant Pellican Caro solet multa promittere nihil praestarâ— The flesh useth to promise much and performe nothing Ferus So that herein appeareth their temerity and rashnesse that promise great things as Peter did Sic facâ—unt qui propriâ—s confidunt viribus As all they doe which trust in their owne strength Lippoman 3. And seeing the people doe of themselves vow obedience to the law they afterward are most justly punished for the transgression of the law quasi vâ—ti rei as breakers of their vow and promise made unto God Gloss. ordinar QUEST XII How the Lord is said to come in the thicke cloud when and in what thicke cloud it was Vers. 9. LOe I come unto thee in a thicke cloud 1. Before the Lord came and appeared in the cloud but not to this end to speake to Moses in the hearing of the people and to give them a law for before the people had promised their obedience the Lord would thrust upon them a law against their willes Tostat. 2. Some thinke that presently the Lord came to Moses in a thicke cloud Intelligendâ—â— absque omni haesitatione est It must be understood without any deferring Cajetan But the cloud came not presently for the Lord thus spake to Moses upon the first or second day the cloud came not before the third day vers 16. Tostat. And when the cloud appeared the Lord talked with
ut populus c. Moses feared but not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it
not yet gone downe to the people and therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here
kept vers 10. and the confirmation taken from the example of God himselfe vers 12. The second table commandeth the mutuall duties to be performed among men and forbiddeth whatsoever is contrarie thereunto which are either the sprigges and branches of vices committed or the very root of corruption it selfe The sprigges are such as concerne some certaine callings and persons as in the fifth commandement which prescribeth the dutie toward our superiours with a promise of long life annexed vers 12. or belong indifferently to all men in generall and touch either their bodie and life in the sixth commandement vers 13. their marriage and wife in the seventh vers 14. their goods in the eighth vers 15. their name and fame in the ninth vers 16. Then followeth the root of all which is evill concupiscence in the tenth vers 17. which consisteth of a particular enumeration what things of our neighbours are not to be coveted In the second part the effects that followed are either matters of fact or matters of precept of the first are 1. The feare of the people in standing a farre off vers 18. 2. Their request to Moses that hee would speake unto them vers 19. 3. Moses comforting of the people vers 20. 4. His drawing neere unto God vers 21. The precepts are three 1. to make no Image with the reason thereof they saw none while God talked with them vers 22 23. 2. What Altar they shall make either of earth vers 24. or unhewen stone v. 25. 3. They shall make no steps unto the Altar and why vers 26. 2. The divers readings Vers. 5. Thou shalt not bow downe unto them I.G.B.A.P. better than thou shalt not worship them S.L.V. shachah signifieth to how unto and the construction with the preposition כ lahem sheweth a Dative case to them Stronge jealous I.A.P.V.L. better than a jealous God S.B.G. for the word El here signifieth strong◠for otherwise it should be set thus kanah El jealous God not El kanah God jealous Vers. 7. Will not hold him guiltlesse or innocent B.G.L.P. will not leave him unpunished V.I. the sense rather than the words will not hold him cleane or mundifie him S. A. nakah signifieth both to cleanse and hold innocent but the latter rather here Vers. 10. In it thou shalt not doe any worke L.B.G.S. in it is not in the originall as I.V.A.P. leave it out Vers. 17. Thou shalt not utter a false testimonie c. I. thou shalt not speake L. answere V.A. testifie a false testimonie S.A. beare false witnesse B.G. ghanah signifieth all these to speake to answer to testifie the first rather here 3. The explanation of difficult questions QUEST I. Whether this be a Commandement I am the Lord. Vers. 2. I Am the Lord thy God 1. It is the opinion of the Hebrewes that this should be the first Commandement they give this reason because it was necessary that the people should first firmely and stedfastly beleeve that the Lord which spake unto them was that God which brought them out of the land of Egypt before they could be perswaded to yeeld obedience to his law as they further shew it by this similitude Like as a King that should offer lawes and ordinances unto a Province and Countrie to be kept and observed must first be received and acknowledged for King before his lawes would finde admittance So the people were first to beleeve that hee was the God that delivered them before they could resolve to receive his law 2. But to this it may be answered 1. That the people were alreadie perswaded and firmely beleeved that the Lord was their God which had delivered them from their enemies and they had promised already to yeeld obedience to all Gods commandements chap. 19.7 and therefore it was not needfull to give them any speciall commandement to beleeve the Lord to bee their God Sic Paul Burgens addition 1. 2. But although this answer giveth satisfaction in respect of the present condition of the Israelites to whom the Lord had approved himselfe already by many wonderfull works to be their God and therefore they needed not any speciall commandement in that behalfe yet seeing the morall law was not given to that age present or to that nation onely but to all people in the world which have not any such preparation or foundation of this first beleefe and perswasion of the true God by such wonderfull signes and miracles therefore further it must be added that even this precept to beleeve is the true God to repose our whole trust in him is contained even in the first commandement following Thou shalt have no other Gods for here we are commanded to acknowledge the Lord to bee the onely true God and so consequently to give him that honour and worship which belongeth unto him And so saith Cyprian Quòd Deus solus colendus sit c. That God onely is to be worshipped is shewed in Deuteronomie Thou shalt worship the Lord thy God and likewise in Exodus Thou shalt have no strange gods before me De exhortat Martyrii cap. 2. 3. But that this is no commandement it appeareth by this because here is nothing forbidden or commanded as in the rest all the rest of the commandements are expressed by way of commanding but this by way of affirming I am the Lord. Tostat. And beside if this were a commandement there should be more than tenne in all therefore it is no precept but quoddam inductivum ad catera a certaine inducement to the commandements following Tostat. Oportuit ante omnia jus legislatoris sanciri c. First of all it was meet that the right and authoritie of the lawgiver should bee established lest that which hee commanded should bee despised Calvin So Origene Hic sermo nondum mandati est sed quis est qui mandat ostendit This speech is no commandement but sheweth who is the Commander QUEST II. Of the distinction and difference of the lawes of Moses in generall BUt before wee proceed in particular to entreate of the morall law first wee must consider of the lawes of Moses in generall and of the difference of them 1. The lawes which Moses delivered unto Israel were of three sorts Morall Judiciall Ceremoniall The first doe prescribe a perfect rule of righteousnesse discerning things that are right and just from the contrarie both toward God and man both in externall and internall duties requiring obedience under the paine of everlasting death The ceremoniall concerned such rites and services as belonged to the externall worship of God prescribed unto that people both to distinguish them from other nations in the world and to be signes and symboles unto them of the spirituall graces of the new Testament to bee fulfilled by the Messias The Judiciall lawes belonged to their civill state which were such ordinances as contained rules of equitie for the judging and deciding of civill controversies and questions and decreed punishments
for the transgression◠against both the morall and ceremoniall lawes So that these Judicials were the very bond of the other lawes and kept the people in order and obedience Vrsinus Catech. 2. These lawes doe thus differ 1. The Morall are generall grounded upon the law of nature so are not the other 2. They are perpetuall to endure for ever so doe not the other 3. The Morals require both externall and internall obedience the other onely externall The Morall were the principall and other lawes were to give place unto them and they were the end unto the which the other tended Vrsin 3. Yet these three the Morall Judiciall and Ceremoniall are not severally but joyntly handled by Moses so that among the Morals there are found some Ceremonials and among the Judicials both Morall and Ceremoniall lawes Lyran. And the Moral law contained in the ten Commandements was delivered by the Lords owne voice to the people the rest they received by Moses from God Tostat. quest 1. QUEST III. Of the validity of the lawes Morall Ceremoniall Iudiciall which are abrogated which are not COncerning the validity of these lawes 1. The Ceremonials are utterly abolished so that there is now no place for them under the Gospell neither can they be revived without derogation to the Gospell of Christ as the Apostle saith If yee be circumcised Christ shall profit you nothing Galath 5.2 for when the body is come the shadowes must be abolished but the ceremonies were shadowes the body is Christ Coloss. 2.17 Their Temple signified the Church of God their holy place heaven their sacrifices the passion of Christ their expiations the remission of sinnes these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Ferus Againe the ceremonies served only for that carnall people which were as children kept in bondage under the elements and rudiments of the world Galath 4.3 But now we are no longer under tutors and governours the time appointed of the Father being expired but are set free and redeemed by Christ. Ferus Another reason of the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other nations but now this distinction being taken away and the wall of partition being broken downe both Jew and Gentile being made all one in Christ that also is abolished which discerned them from other people for the causes being changed for the which the law was made there must needs follow also an alteration of the law it selfe Vrsin 2. The Judicials are neither abolished nor yet with such necessity injoyned the equity of them bindeth but not the like strict severity as is shewed before at large in the generall questions prefixed before the first chapter whither I referre the Reader 3. The Morall law remaineth full in force still and is not abrogated Quoad obedientiam in respect of obedience which thereunto is still required now under the Gospell Sed quoad maledictionem but in respect of the curse and malediction which Christ hath taken away So that it is most true which our blessed Saviour saith he came not to dissolve the law but to fulfill it Matth. 5. Hee hath fulfilled it 1. In his owne person in keeping it 2. In paying the punishment for us which was due by the law to the transgressors thereof 3. In enabling us by his grace to walke in obedience to the law Vrsin QUEST IV. Of the difference betweene the Morall and Evangelicall law BUt though the Morall law bee now in force and bind us to obedience as well as it did the Jewes yet there is great difference betweene the law and the Gospell 1. In the knowledge and manifestation thereof for to the Morall law wee have some direction by the light of nature but the knowledge of faith in Christ by the Gospell is revealed by grace 2. The law teacheth what we should be by faith and grace in Christ we are made that which the law prescribeth and the Gospell effecteth in us 3. The conditions are unlike the law tieth the promise of eternall life to the condition of fulfilling the law in our selves the Gospell to the condition of faith apprehending the righteousnesse of Christ. 4. The effects are divers the law worketh terrour the Gospell peace and comfort Vrsin The law revealeth sinne the Gospell giveth remission of sinnes Ferus So that the one is lex timoris the law of feare the other is lex amoris the law of love which also hath a threefold difference yet further 1. Lex timoris facit observantes servos the law of feare maketh the observers thereof servile but the law of love maketh them free 2. The law of feare is not willingly kept but by constraint the law of love voluntariò observatur is willingly observed and kept 3. The one is hard and heavy the other easie and light Tom. opuscul 8. QUEST V. Of the manifold use of the law in the fourefold state of man TOuching the use of the Morall law it is to be considered according to these foure states of man as he was in his creation and state of innocency in his corrupt and decayed nature as hee is restored by grace and as he shall be in the state of glorification 1. Man in his innocency received two benefits by the knowledge of the law which was graft in him by creation that thereby hee was made conformable to the image of God and so directed that he should not have swarved from the will of the Creator and beside he thereby had assurance so long as he walked in obedience of certaine eternity never to have tasted of death corruption or mutability in his state for he that keepeth the law shall live thereby Vrsin 2. In mans corrupt state the law serveth both to restraine the evill and therefore the Apostle saith that the law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 1.9 as also to discover unto them their sinnes for by the law commeth the knowledge of sinne and therefore the Apostle saith Without the law sinne is dead Rom. 7.9 that is it is not knowne to be sinne Ferus 3. In man regenerate the law is a rule of righteousnesse and a lanterne to their feet as David saith 2. It teacheth the true knowledge of God 3. It assureth a man that walketh therein of his election 2. Pet. 1.10 If ye doe these things yee shall never fall 4. It sheweth what benefit wee have received by Christ the renuing of that image wherein man was first created Coloss. 3.10 5. In the state of glorification the law shall have that use which it had before mans fall to shew the conformity in those glorified creatures in their holy obedience with the blessed will of their glorious Creator Vrsin QUEST VI. Why it pleased God now and not before to give his written law to the world IT followeth now to bee
considered why it pleased God to give now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an
usuall phrase in Scripture that the Lord speaketh of himselfe Tanquam de aliquo tertio As of some third person as chap. 19.11 The Lord himselfe saith to Moses The third day will the Lord come downe Lippom. 4. This further was admirable that all the whole host of Israel containing so many hundred thousand did at once heare and understand the voice wherein God spake unto them as Moses witnesseth Deut. 4.10 Iehovah spake unto you out of the middest of the fire and you heard the voice of the words I remember that Chrysostome in a certaine homily did gesse there were about 100. thousand that were then present to heare him but in the campe of Israel there being 600000. men of warre above twenty beside the young and old women and strangers which might well make five times so many toward 30. hundred thousand as Tostatus and others conjecture it was a wonderfull and strange thing that one voice should be heard of them all as Iosephus saith Omnes audiebant vocem sublimi descendentem ut nemo non intelligeret All heard the voice that came downe from above so that there was none which did not understand and as Cajetane saith Proportionata erat tam propinquis quà m distantebus auditoribus The voice was so proportioned that all heard both neere and further off And therefore it is called A great voice Deut. 5.22 5. And where it is said All these words the meaning is the ten Commandements only to the 18. verse of this twenty chapter for all the Judicials and Ceremonials following were not uttered by the voice of the trumpet but delivered to Moses Tostat. And these words were spoken in this order here set downe and as they were afterward graven in the two tables of stone Moses doth not set them downe altogether after the same manner Deut. 5. which hee doth as an interpreter and expounder of the law Iun. QUEST VIII Why it pleased God himselfe to speake to his people in the giving of the law NOw it pleased God himselfe to pronounce this law in the hearing of the people for these reasons 1. To win the more authority unto his Commandements that they should not contemne and despise them afterward Ferus As Moses afterward rendreth this reason vers 2. That his feare may bee before you that you sinne not Burgens 2. That they might afterward give more credit unto Moses the Lord speaking unto him in the hearing of the people So the Lord himselfe saith Loe I come unto thee in a thicke cloud that the people may heare whiles I talke with thee and that they may beleeve thee for ever chap. 19.9 3. That the people might know that the Lord was their Lawgiver that he and none other did prescribe them Lawes and that to him and none other they should yeeld obedience 4. The people hereby had experience of Gods mercy that vouchsafed to speake unto mortall men as they themselves confesse Wee have seene this day that God talketh with man and he liveth Deut. 5.24 Burgens QUEST IX Of the division of the Morall law NOw the Morall law is first divided according to the subject and matter into two tables the first comprehending those precepts which concerne the worship of God in the foure first Commandements the second those which command the duties to our neighbour This division is warranted by our blessed Saviour Matth. 22.37 dividing the law into two generall or great Commandements Thou shalt love the Lord thy God with all thy heart c. This is the first and the great Commandement and the second is like unto it Thou shalt love thy neighbour as thy selfe Simler And the reason of this division is that by this order in setting our duty toward God before our duty toward our neighbour the greatnesse and eminencie of the one over the other should be manifest according to the Apostles rule It is better to obey God than man Act. 4.19 And therefore our blessed Saviour calleth the first the great Commandement Vrsin Iosephus then is deceived who putteth five Commandements to the first table making the fift Commandement of honouring the parents one of them But beside the former reason that the precepts onely commanding our duty toward God belong to the first table S. Paul convinceth him who calleth the fift Commandement the first with promise Ephes. 6.2 meaning the first of the second table but in Iosepus opinion it should be the last of the first table Simler Another reason of this division of the tables in setting the precepts first which prescribe our duty toward God is to teach us that no morall or civill duties as of justice chastity sobriety are pleasing unto God if they do not proceed from faith and from an heart setled aright in the true worship of God And therefore those glorious outward workes among the Heathen of justice fortitude temperance were not true vertues before God because they proceeded not from the knowledge and feare of God 2. Another division of the law is into the severall particular parts whereof it consisteth that is ten Commandements therefore called ten words Exod. 34.28 and Deut. 4.13 which are so many not because God delighteth in that number but because of the summe and argument of the things therein contained which are necessarily drawne to so many heads nothing being either omitted or superfluously added Vrsin 3. The law further in respect of the matter of the particular precepts is divided thus that generally in the morall law is contained the worship of God and the same either immediate or mediate The immediate which directly concerneth God is either internall both who is to bee worshipped prescribed in the first Commandement and after what manner with spirituall worship in the second or externall which is either private in not prophaning Gods name precept 3. or publike in the sanctifying of the Sabbath precept 4. The mediate service of God which indirectly is referred to him but directly and properly concerneth our neighbour is likewise either externall which consisteth either in speciâ—ll offices as of the mutuall duties betweene superiours and inferiours precept 5. or generall toward all sorts of men as in the preserving of our neighbours life precept 6. of his chastity precept 7. of his goods precept 8. of the truth precept 9. The internall is in the rectifying our very desires and inward affections toward our neighbours precept 10. Vrsin Which subdivision is very apt and fit saâ—ing that hee maketh all the law but one great Commandement the worship of God whereas our Saviour divideth it into two which division of necessity must be received Some concurring with Vrsinus in the subdivision of the first table doe otherwise distribute the second in this manner it commandeth either speciall duties of some certaine callings in the 5. or generall in the rest and that either in respect of our neighbour in the 6 7 8 9. or of God who knoweth the heart and so the very inward concupiscence is forbidden in
the 10. So Pelacherus Pelargus Iunius in his Analysis somewhat differeth the first table he subdivideth thus that it prescribeth first the worship of God who is to be worshipped in the first and after what manner in the second 2. The profession of this worship in the third 3. The meanes belonging to the worship of God in the sanctifying of the Sabbath and the religious exercises thereof The second table he likewise divideth thus into speciall duties in the 5. common duties in the 6 7 8 9. and into the roote and spring of all the concupiscence of the heart in the 10. Now of all these divisions I have made choice to follow Vrsinus and Pelatherus in the first and Iunius in the second table as is set downe before in the method and argument of the chapter QUEST X. Whether foure Commandements or three only belong to the first table IT followeth as we have seene the division of the whole law and of the number of the precepts in generall so to consider of the number of the particular commandements to be assigned unto each table The opinion of the Romanists is that there are but three Commandements to the first table putting the two first into one and seven to the second dividing the last Thou shalt not covet into two So Tostat. quaest 2. Ferus with others and of this opinion is Augustine quaest 71. in Exod. Some other doe make five Commandements in each table as Iosephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before And beside Iosephus reason is nothing for he thinketh that the two tables being written both within and without that two Commandements and an halfe were written of a side for the foure first Commandements will take up more roome and space in writing than all the six of the second table This opinion is ascribed to Hesychius in his Commentary upon Leviticus that rejecting the fourth Commandement of the Sabbath yet he maketh foure in the first table and six in the second but if the fourth Commandement be excepted there will bee but nine in all for these Commandements as they were delivered here by the Lord himselfe are called the ten words Exod. 32.28 The common and received opinion is that foure Commandements teaching our duty toward God are to be referred to the first table and six to the last So Origen hom 8. in Exod. Nazianzen in Carmin Chrys. hom 49. in Matth. Oper. imperfect Zonaras tom 1. Hieron in cap. 6. ad Ephes. And Ambrose upon the same place Sulpitius Severus lib. 1. histor sacra Ex Simler Vrsin Procopius also holdeth this precept Thou shalt make to thy selfe no graven image to be the second So also Rupertus lib. 3. cap. 32. Now the reasons to strengthen this opinion against the first which the Romanists follow are these 1. Because those precepts which differ in sense and matter are divers and not one such are the first Thou shalt have no other Gods c. and the second Thou shalt make no graven image for one may offend in the first as they which worship the Sunne and Moone and yet make no graven image and some may transgresse in the second and not in the first as the Romanists themselves which worship graven images and yet we will not thinke so hardly of them that professedly they would make other Gods So then the matter of these two Commandements being divers as the first shewing who and none other is to be worshipped the second in what manner they must be two precepts and not one 2. The distinction which Moses maketh is to be observed the last Commandement of not coveting the neighbours house and wife are joyned in one verse as shewing but one Commandement but these two are severed in two verses which sheweth a division and distinction of the precepts the matter also differing for otherwise in the fourth Commandement there are divers verses but the agreement in the matter sheweth that they all belong unto one precept 3. The last Commandement which they divide into two shall be proved afterward when we come to that place to be but one whole and entire Commandement and this one reason shall suffice in this place because Moses repeating this last precept Deut. 5.21 doth put in the first place Thou shalt we covet thy neighbours wife which is here placed in the second so that if they were not all one Commandement it would be uncertaine which should goe before the other As for the reasons of the contrary opinion they are of no value Augustine would have but three precepts in the first table to expresse the Trinity but the beleefe of the Trinity is commanded in the first precept directly and therefore need not bee insinuated in the number Another reason is because man oweth three things unto God fidelitatem reverentiam cultum fidelity reverence worship Lyraâ— As though worship also includeth not reverence Ferus maketh other three the first precept requireth us to worship God in heart the second to confesse him with the mouth the third to acknowledge him in our workes All this being acknowledged that this must bee yeelded unto God yet another precept must of necessity goe before as the foundation of the rest that wee must acknowledge but one onely true God QUEST XI Whether all Morall precepts as of loving of God and our neighbour be reduced to the Decalogue NExt followeth to bee considered whether all Morall duties may bee reduced unto these ten Commandements 1. It will be objected that they are not because there is no mention made in the Decalogue of the love of God and our neighbour therefore all Morall precepts are not thither referred To this 1. Thomas answereth that these precepts are written in the heart by the law of nature that God and our neighbour are to bee loved and therefore they needed not to bee given in precept Contra. By the same reason then they needed not to be mentioned in Scripture at all if they were so manifest by the law of nature yea the grounds of all the Morall precepts are printed in our nature and yet the Lord thought it necessary to write them in his law 2. Burgensis answereth thus that like as in speculative artes and sciences they use to proceed from knowne and manifest conclusions and principles to those which are more obscure So the Lord propoundeth his law in the easiest and plainest precepts as in the second Commandement It is easier to abstaine from idolatry than from other kindes of superstition and in the sixth a man will abhor murder which cannot so soone decline all other wrongs and injuries These precepts of loving God above all and our neighbour as our selfe because they were hard and difficult the Lord would not propound them at the first to a rude and ignorant people but reserved them till another time when the people were growne more able and strong as in that 40. yeere in the wildernesse then Moses beginneth to explaine this law
and exhorteth them to feare and serve God Sic Burgens addit 1. ad cap. 20. Contra. 1. But this is cleane contrary for generall precepts are more easily conceived and condescended unto than particular Aske an Idolater if hee love God hee will not deny it The Romanists that worship Images would thinke great scorne to bee asked that question whether they love God So an adulterer an usurer an extortioner in generall will confesse that they love their neighbour yet doe erre in the particular 2. Neither did Moses deferre these generall precepts so long for in this chapter vers 20. he speaketh of the feare of God and chap. 23.25 of serving of God 3. Burgensis hath another answer that in the first Commandement which is indeed the second Non praetermisit facere mentionem de dilectione Dei Hee omitted not to make mention of the love of God as vers 6. Showing mercy unto thousands in them that love mee c. Contra. But this is no part of the precept it is a promise made affirmatively and positively to those that love God it is not set downe by way of bidding and commanding Thou shalt love God 4. Wherefore I preferre here the answer of Tostatus that these two generall precepts though they are not put in these very words among the precepts Thou shalt love God above all and thy neighbour as thy selfe yet they are reduced unto them Non ut conclusiones ad principia c. not as conclusions are reduced to their principles and premisses but as principles are referred to the conclusions for these two are as two knowne principles Ex quibus inferuntur particulatim omnia praeceptae decalogi out of the which are inferred in particular all the precepts of the Decalogue Tostat. quest 33. for a man can performe none of the foure first Commandements but he must needs love God he cannot take him to be the only God abhorre idolatry reverence his name keepe his Sabbathes if the love of God bee not in him Neither can one observe the precepts of the second Table as not to kill steale beare false witnesse unlesse he love his neighbour Therefore to these two as the heads and grounds of the rest doth our Saviour reduce all the Commandements Matth. 22.37 38. QUEST XII Of generall rules to be observed in expounding the Commandements NOw further there are certaine generall rules which must be observed in the exposition and interpretation of the law 1. The Decalogue must be understood according to the more ample and full declaration thereof set forth in the rest of the Scriptures in the writings of the Prophets and Apostles as who are understood by the name of parents in the fifth how many wayes one may be said to kill c. Vrsin Pelarg. 2. The Decalogue must be taken to comprehend as well internall as externall duties as our Saviour expoundeth Matth. 5. Vrsin 3. The end and scope of the precept must be considered if we will aright understand as wherefore graven Images are forbidden to be made not to the end to worship them and in the like 4. The precepts of the second Table must give place to the precepts of the first if the Commandements of the one and other be compared in the same degree as it were better not to honour our parents than to dishonour God But the great breaches of the second Table must not give way to the least in the first as we must not suffer our brother to perish rather than upon the Sabbath to breake the rest to fetch him out of some pit or present danger Vrsin 5. Every negative includeth an affirmative and on the contrary as thou shalt worship no other Gods therefore it followeth thou shalt worship the true God thou shalt not kill or take away thy brothers life therefore thou art commanded to preserve it So the affirmative is thou shalt honour thy parents the negative is included thou shalt not dishonour them Vrsin Simler 6. Where one kinde is forbidden by a Synecdoche the rest of that sort also are prohibited as in adultery is comprehended all unlawfull lust in murther all unjust vexations and wrongs So the generall includeth the particular one kinde draweth with it another in the effects we must understand the causes in the relative the correlative Vrsin Simler as Augustine saith in the 7. precept Thou shalt not steale A parte totum intelligi voluit He would have understood the whole by the part quaest 71. in Exod. 7. Augustine also hath another rule Vbi honoratio exprimitur veluti masculinus c. Where the more honourable party is expressed as the male let the women also understand that the precept concerneth her As in the eight Commandement the man is forbidden to play the adulterer for the Hebrew word is put in the Masculine but the woman also is included she must not be an adulteresse Augustine ibid. QUEST XIII Why the Commandements are propounded negatively MOst of the Commandements are propounded negatively for these reasons 1. Because negatives in forbidding evill to be done are more generall for it is never lawfull to doe evill but in doing of good time person and place must be considered 2. Because the first worke of true repentance in us is to depart from evill and therefore the Commandements are expressed with a negative that wee should first there begin Iun. in Analys 3. The law is thus commanded by way of prohibition specially to bridle and restraine the evill for the Apostle saith The law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 1.9 As first the husbandman will seek to pluck up the weeds in his garden before he will set good plants Rupert lib. 3. in Exod. cap. 31. 4. Praeceptum veniens invenit nos peccatores The Commandement comming found us sinners therefore the Lord in giving the law respected the present state of the people as he found them and frameth his law accordingly in forbidding of sinne Ferus 5. Because a negative is more vehement and urgeth more and leaveth no evasion as in the first Commandement Thou shalt have no other Gods If it had beene propounded affirmatively thou shalt worship one God the Samaritanes might have kept this precept and yet they worshipped other Gods beside Ferus QUEST XIV Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside HEre it shall not be amisse briefely to touch that singular observation of learned Iunius concerning the manner of writing accenting and pronouncing the Decalogue which is peculiar unto this Scripture more than to any other beside for whereas ordinarily every word hath but one accent in the originall Every word in the Decalogue and the preface thereunto from verse 2. to verse 18. the 7.12 and 17. verses only excepted have a double accent one serving for the accenting and prolation of the word the other shewing the conjunction and coherence of the matter As
to give hereof an example in the second verse the first word anochi hath in the last syllable above the head the accent tiphra and under munach Iehovah the second word hath only munach under the last syllable but it serveth insteed of two zakeph above and tiphra below the third word hath atnach below and zakeph the lesse above the fourth hath darga beneath and makkaph on the side The fifth hath in the third syllable thebir and kadmah The sixth hath kadmah above and merca beneath the seventh hath tipher beneath and geresh above the eighth hath beneath merca and munach the last word in the verse hath rebiah above and silluk beneath And the like may be observed in all the other verses saving the three before excepted the 7.12.17 The reason thereof is this because these three verses have no dependance of the other but the 2 3 4 5 6. containing the two first Commandements have some similitude and coherence together So have the 9 10 11. which all belong to the fourth Commandement likewise the 13 14 15 16. containing the 6 7 8 9. Commandements which all concerne the generall duties to be performed to all sorts of men whereas the 5. Commandement in the 12. verse prescribeth speciall duties toward our superiours Iunius in Analys QUEST XV. Why this preamble is set before I am Iehovah thy God Vers. 2. I Am Iehovah thy God 1. This is the preface or preamble to the Commandements as is before shewed quest 1. which sheweth both what right the Lord had to injoyne lawes unto his people and why they were bound to obey it consisteth of three arguments taken from the Majesty of God hee is Iehovah from the grace of the covenant thy God and from the benefit of their deliverance out of Egypt Iun. 2. Iehovah is a name taken from his essence signifying that hee hath his being of himselfe and that all things have their being from him Elohim is a word shewing his power and omnipotencie that as this name being sometime given unto Angels and great men in earth sheweth a kinde of competent power according to their nature and place so being given unto God it insinuateth his absolute and unlimited power in heaven and in earth Simler 3. These two titles given unto God Iehovah Elohim the one signifieth his nature Iehovah the other his excellence Elohim God But Tostatus will have God to signifie his nature and Iehovah his excellency but he is deceived herein because he followeth the Latine text which translateth Iehovah Dominus Lord whereas Iehovah doth not betoken his Lordship and dominion but his eternall essence and being in which sense hee calleth himselfe Eheje I am Exod. 3.14 Then like as men are described by two names one of their nature the other of their dignity as when we say Iacobus Rex King Iames the one sheweth his naturall state and condition the other his dignity So the Lord here doth give himselfe two names one expressing his nature the other his prerogative and excellency And in that he is called God it is more than if any other attribute as just wise mercifull nay if all his attributes were given him together for all these are comprehended in the name God Sunt aliquid de perfectionibus latentibus in illo pelago infinitâ— c. For all these titles and epithites are but a part of those perfections which lye hid in this great Sea imported by the name God Tostat. qu. 2. 4. Hee is Deuâ— per creationem God by right of creation as well of the Israelites as of all other people in the world but Tuus per specialem appropriationem Thy God by speciall appropriation Lyran. He was their speciall God both because Deus specialiter accepit hanc gentem ad se had specially taken this nation to himselfe and for that specialiter ipsi susceperunt cum Deum colendum they specially tooke him to be their God to worshâ—p Tostat. quaest 2. QUEST XVI Why their deliverance out of Egypt is here mentioned Vers. 2. OVt of the land of Egypt out of the house of bondmen 1. Oleaster taketh it literally that the Israelites in Egypt were put into houses with slaves and bondmen and not with free men But the Israelites did inhabite together and were not alwayes as slaves kept in prison therefore Egypt it selfe is by a metaphor compared unto a prison house or house of bondmen for as they used their captives and slaves by day to grinde in their mils Exodus 11.5 as the Philistims served Sampson Iudg. 16.21 and in the night shut them up in dungeons and prisons chap. 12.29 So the Israelites thorowout all Egypt had beene kept in miserable bondage chap. 1.11 So that all Egypt was as a prison house or house of bondmen unto them Iun. 2. This their deliverance out of Egypt was worthy to be remembred First because they were delivered from so cruell bondage in which respect it is called the iron fornace of Egypt Deut. 4.20 Secondly because such a great multitude were partakers of it Thirdly it was lately done and yet fresh in their memories and therefore it ought to move them the more Tostat. quaest 2. Beside in this their deliverance the Lord shewed his great love to his people and his great power in doing such wonderfull workes in Egypt for their cause as were never seene in the world before Simler 3. God maketh mention of this deliverance out of Egypt because it was lately performed for the Lord useth especially to remember those benefits which were neerest and new rather than those which were remotest and furthest off As in Abrahams time he was called the most high God Creator or possessor of heaven and earth Gen. 14.19 Afterward when he had revealed himselfe to the Fathers he is named the God of Abraham Izhak and Iacob Gen. 28.13 Then after the deliverance of Israel out of Egypt the Lord calleth himselfe by that In the time of the Prophets and after when Israel was redeemed out of the captivity of Babylon the Lord stileth himselfe by memoriall of that benefit as the Prophet Ieremy saith Behold the day is come saith the Lord that it shall be no more said the Lord liveth which brought the children of Israel out of the land of Egypt but the Lord liveth that brought the children of Israel out of the land of the North Ierem. 16.14 15. And after our Saviour Christ was come the Redeemer of mankinde then the Lord is called the Father of our Lord Iesus Christ. Lippom. 4. This reason taken from their corporall redemption though it concerneth not us yet we are more strongly bound to obedience by our spirituall redemption purchased by our Lord and Saviour Christ Jesus as Origene excellently noteth Ergo dicitur tibi qui per Iesum Christum existi de Aegypto de domo servitutis â—eductus es non erunt tibi dii alieni praeter me Therefore it is said unto thee which through Iesus Christ art
received the Lord to be their God and he had manifested himselfe among them they could not now as in the fight of God admit of any other The case of the Gentiles was otherwise for though they worshipped other Gods yet it was not coram facit Dei quae illis fuit incognita before the face of God which to them was unknowne Calvin And thus much in effect is declared afterward vers 23. Thou shalt not make with me Gods of gold c. Si me in Deum habetis non potestis habere alium If you will have me for your God you cannot have another QUEST V. What reasons ought chiefely to move us to acknowledge the Lord only to be our God HEre may be added the reasons which ought to move us to acknowledge the Lord Creator of heaven and earth to be our God 1. The first is taken from his dignity and excellency and great glory which is due unto him The Lord himselfe saith Isai. 42.8 My glory will I not give unto another This honour therefore is of right due peculiar and proper unto God to be acknowledged to be the only Lord therefore they rob God of his honour that worship any other God 2. The second reason is from the great benefits which we have received of the Lord hee hath created us and redeemed us and given us all things needfull for our bodies and soules 3. Because in baptisme wee have vowed obedience and service unto God and to become his servants and to renounce all other Gods whatsoever 4. The Lord hath froed and redeemed us from the miserable thraldome of sinne and Satan which was more grievous than the captivity of Egypt and Babylon and hath called us to his service whose yoke is easie and his burthen light This is the fourth reason Ex dominii diabolici gravitate From the heavinesse of the Devils thraldome 5. The fift is ex pramii sui muneris immensitate from the infinite greatnesse of his reward who hath not promised unto us an earthly Canaan a land flowing with milke and honey as to the Israelites but the everlasting kingdome of heaven Ex Thoma 2.2 quaest 122. ar 2. ad 3. 2. Doctrines observed out of the first Commandement 1. Doct. Of the particular contents of the first Commandement THe contents of this Commandement which prescribeth the true worship and acknowledgement of God and forbiddeth the contrary are by Moses himselfe the best Interpreter of the law reduced to these three heads To love the Lord thy God with all thy heart with all thy soule with all thy might Deut. 6.5 Monte affectu viribus with our minde our affection our strength In every one of these three shall be briefely shewed the duties which are commanded and the vices forbidden First in the minde and understanding is commanded here the true confession and acknowledgement in our hearts of the only God as our Saviour saith This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 Against this duty the offences and transgressions are these 1. Ignorance of God which is of two sorts either simple ignorance such as was that of the disciples of Ephesus that did not know whether there were any holy Ghost or no Act. 19.2 or affected and wilfull ignorance as Psal. 14.1 The foole hath said in his heart there is no God Such an one was Pharaoh who said I know not the Lord Such are all Atheists as wicked Diagorâ—â— and Theodorus that denied there was any God and Protagoras with the Machiavellians and Cotta in Cicero with the Academikes which were doubtfull whether there were any God or no. 2. They also offend here which erroniously bring in other Gods As 1. Some doe worship Devils as the Apostle saith That the things which the Gentiles sacrificed they sacrificed to Devils 1. Cor. 10.20 Of this sort are all Conjures Witches Sorcerers that make any compact or contract with the Devill 2. Some among the Heathen worshipped the Sunne Moone and Starres As Ierem. 44. the Idolatrous women in Israel imitating the Gentiles worshipped the Queene of heaven as they called the Moone 3. Some worshipped the elements as the Persians the fire the Egyptians the water 4. Some adored men as Gods under the names of Iupiter Mars Mercury And the Papists have set up their Saints whom they invocate and make their prayers unto and so rob God of his honour imparting the glory of the Creator to the creature 5. Some have worshipped unreasonable creatures As the Egyptians a Calfe an Oxe Vultures Crocodiles the Syrians and Phenicians a Fish the Persians a Dragon 6. They which erre concerning the Trinity whereof see in the end of the 3. doctrine following Secondly God must have our whole heart and entire affection as 1. Our love 2. Feare and reverence 3. Affiance and trust 4. Thankfulnesse 1. God is to be loved above all as our blessed Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.35 Contrary unto this affection of love are 1. The naturall emnity of the flesh by nature against God as the Apostle saith The wisdome of the flesh is enmity against God Rom. 8.6 2. Selfe love 2. Tim. 3.2 and the love of earthly things Vrsiâ— 2. We must feare God above all Deut. 6.13 Thou shalt feare the Lord thy God and serve him As we are to love God because of his mercy goodnes and bountifulnesse so we feare him for his justice and power in punishing of sinne And this feare bringeth forth reverence worship serving and adoring of God as the Lord saith by the Prophet If I be a father where is mine honour If I bee a master where is my feare Malach. 1.6 God therefore is to be honoured as our father and to be feared as our Lord. Contrary hereunto is 1. Carnall security and casting off the feare of God as it is in the Psal. 10.11 He saith in his heart God hath forgotten he hideth away his face and will never see 2. Prophanesse and irreverence in the presence of God as in Eutyâ—hus that fell asleepe while Paul preached Act. 20. 3. Hypocrisie when men draw neere with their lips but their heart is farre from God Simler 4. Servile feare which differeth from true filiall feare in these three respects 1. In the beginning and cause thereof the Filiall feare proceedeth from the love of God whom the children of God are afraid to offend because he is so gratious and mercifull a Father unto them but the Servile feare ariseth from the consideration of the justice and wrath of God 2. In the object they differ the Filiall feare worketh upon sinne it selfe the Servile upon the punishment of sinne 3. In the fruits and effects the Filiall feare is joyned with assurance and confidence the Servile with despaire Vrsin 4. As these vices are in the defect so curiosity is in the other extreme of excesse when presumptuously
any attempteth to search and pry into the secrets of God Simler 3. Affiance and confidence followeth which relieth upon the wisdome power and constancy of God which is accompanied with faith and beliefe 2. Chron. 20.20 Put your trust in the Lord your God and yee shall be assured beleeve his Prophets and ye shall prosper A fruit and effect of this confidence is prayer How can they call on him upon whom they have not beleeved Rom. 10.14 Contrary hereunto are 1. Incredulity and want of faith as Christ comming into his countrey marvelled at their unbeliefe Mark 6.6 2. Doubtfulnesse as in Peter when he would have come to Christ walking upon the water to whom our blessed Saviour saith O thou of little faith wherefore diddest thou doubt Matth. 14.13 3. Diffidence and distrust as in the Courtier who said Though God would make windowes in heaven this thing cannot come to passe 2. King 7.2 4. Despaire as in Cain Genes 4. and in Iudas that hanged himselfe 5. Confidence in man in riches strength wisdome or in any thing but God 4. Thankfulnesse for benefits received is also a part of Gods worship as the Prophet David saith Psalm 116.12 What shall I render unto the Lord for all his benefits toward me This thankfulnesse and acknowledgement of Gods bounty bringeth forth these two singular effects First Humility that none ascribe ought to himselfe or his owne worthinesse but all unto Gods mercy as Daniel saith Vnto us appertaineth shame c. but compassion is with the Lord Dan. 9.9 Secondly Patience in adversity to be thankfull as well for adverse things as prosperous as Iob saith to his wife Shall wee receive good at the hands of God and shall we not receive evill Iob. 2.10 Contrary hereunto are 1. Forgetfulnesse of Gods benefits and Ingratitude as in Nabal that considered not who had endued him with riches 2. Pride and vaine glory as in the Pharisie that stood upon his workes Luk. 18. as also the Romanists doe the Pharisies of this age 3. Impatience and murmuring against God as in that wicked messenger sent from the King to take off Elisha his head who said Behold this evill commeth of the Lord should I attend on the Lord any longer Thirdly with all our strength we must love God in the acts and workes of our life referring all to his glory Matth. 5.16 Contrary whereunto is the dishonouring of God by our life and causing the same thereby to be evill spoken of as the Apostle chargeth the Jewes Rom. 2.24 2. Doct. Of the unity of the Godhead NOw out of this first Commandement Thou shalt have no other Gods before mee that excellent doctrine is inferred and concluded concerning the unity of the Godhead And further the Scripture elsewhere doth plentifully beare witnesse hereunto as Deut. 6.4 Heare O Israel the Lord our God is Lord only likewise Isay 44.6 Thus saith the Lord of hosts I am the first and I am the last and beside me there is no God Beside the evident testimony of Scripture Damâ—scen doth thus shew the unity of the Godhead by demonstration of reason against those which beleeve not Scripture 1. Deus perfectus est c. God is perfect Si multos asserimus deos in multis differentiam contemplari oportet If we affirme many gods in many we must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identitie there must also needs bee an unitie in the Godhead 2. Deus incircumscriptus est God is incircumscriptible he cannot be circumscribed defined or limited to a place Quomodo si multi diversique sunt incircumscripti erunt c. But if they bee many and divers how can they bee incircumscriptible For wheresoever is one there cannot bee another 3. Differentia contrarietatem inducit c. Difference bringeth contrariety and repugnance if then the world were governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna considering the strife betweene these governours To this purpose Damascen lib. 1. de fid orthodox cap. 5 6 7. Bernard also thus setteth forth the unity of the Godhead God is one but not as the Sunne or Moone is one because there is not another But he is Vnus sibi idem est semper uno modo But he is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moone Clamat uterque se non esse unum sibi ille motibus esta defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes So Bernard lib. 5. de considerat But against the unity of the Godhead it will be thus objected out of the 82. Psal. vers 6. I said yee are Gods and ye are children of the most high Origen thus answereth he calleth them Deos tanquam à Deo detos c. Gods but made Gods by God Verâ— Deus unus est Deus caeteris qui ab ipso creati sunt contulit nomen istud non natura sed gratia The true God is but one God unto the rest which were created not nature but grace hath given this name Origen in mandat primum That place also of the Apostle will be objected 1. Cor. 8.5 Though there be that are called Gods whether in heaven or in earth as there be many Gods and many lords c. To this Cyrillus maketh this answer Nuda appellatione honorantur alterius ab ipso existeâ—â—es naturae c. They are so called only in name being of another and divers nature from God c. that is they are so called of those that ignorantly worship them the Gentiles tearme their Idols Gods which are none therefore it followeth in the same place of the Apostle Yet unto us there is but one God Howsoever the Heathen being blinded have imagined to themselves divers Gods yet the people of God to whom the Lord revealeth the truth acknowledge but one God Cyril also in the same place thus answereth touching the other place Nunquid igitur qui honorati sumus ut vocâ—mur Dâ—â— propterea naturae nostra mensuram ignorabimus Shall we therefore which have received this honour to be called Gods be ignorant of the measure and condition of our nature 3. Doctrin That the beliefe in the Trinity is commanded in the first precept AS this Commandement enjoyneth us to beleeve the unity of the Godhead so therein also is implied a Trinity of persons the Father Sonne and holy Ghost who as one God are of us to be worshipped for thus it may be concluded out of this precept Jehovah the only God is to bee worshipped but nor the Father onely
therefore to bee yeelded unto God They would shift us off here with a distinction of religious adoration one which is in the highest degree and so proper unto God another inferiour which may bee yeelded to Angels and Saints Contra. In that adoration which they yeeld unto Saints they doe the same things which they offer unto God as in consecrating of Altars Temples Holydayes unto them and they doe attribute unto them omnipresence and omniscience to know all things and to be every where present in a manner as they ascribe these things to God Ex Simler Morall Observations upon the first Commandement 1. Observ. The neglect of the honour and worship of God the cause of calamities in the world THis first precept which commandeth the worship of God teacheth what is the cause why the Lord punisheth the world with famine warre unseasonable weather scarcitie of the fruits of the earth even because his worship is neglected as the Lord saith by his Prophet Because of my house that is wast and you runne every man to his owne house therefore the heaven over you stayed it selfe from dew and the earth stayed her fruit Hag. 1.9 Cyprian to the same purpose thus elegantly writeth Quereris quòd nunc tibi minùs uberes fontes c. Thou complainest that now adayes the fountaines are not so flowing nor the aire so wholesome nor the raine so plentifull nor the earth so fruitfull c. Tu enim Deo servis per quem tibi cuncta deserviunt tu famularis illi cujus nutu tibi cuncta famulantur For doest thou serve God by whose meanes all things serve thee Doest thou wait on him by whose becke all things waite on thee Cyprian contra Demetrian Whereby we are admonished that when such calamities and judgements are in the world we should returne to our dutie and set up the worship of God and give him the praise then will hee in mercie returne unto us as hee saith by his Prophet Build this house and I will bee favourable in it Hag. 1.8 2. Observ. Not to trust in riches AGaine this precept reproveth them which put their trust or confidence in any thing beside the Lord as they doe which put confidence in man or repose their trust in riches And therefore the Apostle doubteth not to call the covetous man an Idolater Ephes. 5.5 because hee thinketh his life standeth in the abundane of riches David therefore exhorteth rich men If riches increase set not your heart upon them Psal. 62.11 3. Observ. Against those that run unto Witches and Soothsayers FUrther as in this Commandement witchcraft and all kinde of sorcerie is forbidden so also is it a wicked and abominable thing to seeke unto Witches and Soothsayers which is condemned by the Prophet Isay 8.19 When they shall say unto you enquire at them that have a spirit of divination and of the Soothsayers c. should not a people enquire after their God from the living to the dead For herein foolish people offend two wayes in forsaking God and running unto such meanes which cannot helpe them as the Prophet Ieremie saith My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water Ierem. 2.13 So Ahaziah King of Israel sending to Baalzebub for recoverie of his hurt found therein no helpe and beside he shewed his infidelitie in not seeking unto the God of Israel 2 King 1.16 Vpon the second Commandement 1. Questions discussed QUEST I. What a graven Image is 4. THou shalt make thee no graven Image neither any similitude c. 1. Some in stead of sculptile graven read an Idoll and they make this difference betweene an Idoll and an Image or similitude An Idoll is a representation of a thing that is not neither hath any being in the world as if one should make the Image of a mans bodie with the head of a dog or a bodie with two faces such a shape Quam â—oâ—â—lus non vidit sed animus sibi fingit which the eye hath not seene but the minde imagineth they say is an Idoll a similitude or Image is of such things as are seene in the world and to this purpose they alleage that saying of the Apostle 1 Cor. 8.4 We know that an Image is nothing in the world Gloss. ordin ex Origen Contra But this place of the Apostle is not rightly applied for there the Apostle speaketh in generall of all the Idols of the Heathen of what shape or fashion soever that they were aâ— nothing in the world that is vaine things which mens superstitions fancies had devised which saying of the Apostle is agreeable to that of Samuel where the Prophet exhorteth the people to serve the Lord And not to turne backe after vaine things which cannot profit you nor deliver you 1 Sam. 12.21 And further the word pesel here used signifieth any thing that is graven of pasal to grave Oleaster 2. This then is the difference betweene these two words pesel a graven Image and temunah a similitude or likenesse the first is a picture proportioned and fashioned out of stone wood or mettle and so carved and graven a similitude is an Image Picta in planiâ— superficiebus ex solis coloribus facta painted in plaine tables onely made of colours and these similitudes though they be evill yet Non tantum nocent sicut statuae doe not so much hurt as the other resemblances because these come nearer to â—he nature of things living and so may more easily deceive Tostat. quast 3. So also Lyran. 3. Some Hebrewes thinke that temunah signifieth any similitude either of things visible or invisible but Oleaster thinketh thaâ— the representation of things visible is rather understood by this word as Deut. 4.15 it is said Yee saw no 〈◊〉 in the day that the Lord spake unto you the first opinion is more probable because the invisible spirits as Angels use to be pictured as well as visible things QUEST II. What things a similitude must not be made of to worship THat are in heaven above c. 1. By this are forbidden first the worshipping of the celestiall bodies as the Sunne Moone and the Starres as is more at large shewed Deut. 4.19 for the Gentiles worshipped these whose corruption the Israelites followed as the Idolatrous Kings of Judah did dedicate houses to the Sunne 2 King 23.11 and the superstitious women did offer incense to the Moone whom they call the Queene of heaven Ierem 44.18 They were not then to make any similitude of these celestiall bodies to worship them Beside the fowles of the aire are comprehended under those things that are in heaven as it is explaned Deut. 4.17 Or the liknesse of any feathered fowle that flieth in the aire for the Gentiles also worshipped fowles and birds as the Eagle which they consecrated to Iupiter the Dove to Venus the Peacocke to Iuno the Raven to Phoebus the Bat to Minerva Tostat. quaest
God had no care of the Gentiles as of his owne people that were espoused unto him he is not said to be jealous of them 2. Hee suffered them to walke after their owne lusts not because hee could not have hindred them but the wise Creator permitteth the reasonable creature to follow the instinct of their nature yet calling some by grace whom he pleaseth and punishing the rest for abusing the light of nature who therefore were left inexcusable because knowing God by the creatures they yet did not glorifie him as God as the Apostle sheweth Rom. 1.21 QUEST V. Of the titles which the Lord here giveth himselfe and wherefore I Am the Lord thy God strong jealous c. The Lord giveth unto himselfe here foure severall titles the more to inforce this commination following 1. He calleth himselfe their God because he had taken them into his speciall protection and had bestowed many benefits upon them therefore they ought to love him more than any other Tostat. 2. He is a strong God potest se veluno nutu vindicare which can revenge himselfe at his becke Lippom. And he is strong as well to effect his promises to the obedient as to punish the disobedient Vrsin 3 Zelotes est nolens habere consortium in amando He is jealous he can abide no partner in that which he loveth Tostat. And this as well signifieth his indignation qua commovetur suis contumeliis whereby he is moved for the contumelies that are offered unto him Vatabl. as the love of God toward them for jealousie ariseth ex amore ejus qui laditur propter turpitudinem c. from the love of him that is hurt because of some uncleannesse committed c. Vrsin 4. Lastly in saying visiting the iniquitie he sheweth his severitie in tantum non connivet ad impietatem c. he is so farre from winking at impietie that hee punisheth it even in the posterity of the wicked and their sonnes and nephewes Lippom. QUEST 6. Of the generall commination and promise annexed VIsiting the iniquitie c. 1. Some take this to be a speciall perswasion added to this commandement Quia inter omnia praecepta nullum majus est quam hoc Because there is none among all the precepts greater than this The generall motive was set before because he brought them out of the land of Egypt Tostat. 2. But I approve rather their opinion which take this commination and promise to appertaine unto all the commandements but to be joyned to this because it is fundamentum caeterorum the foundation of the rest Vrsin Huic mandato tanquam principali ex quo alia oriuntur addidit Dominus minas c. To this commandement as the principall out of the which the other take their beginning the Lord added threatnings and promises c. Lippom. And this is confirmed by the words here following vers 6. to them that love me and keepe my commandements the Lord maketh mention of keeping his commandements not of one but of all 3. It might have pleased God simply to have propounded his commandements but he both adjoyneth promises to stirre up our dulnesse and threatnings to terrifie the perverse and froward which promises are rendred not as the deserved reward of our obedience for it is of mercie as the Lord saith shewing mercie unto thousands otherwise we doe no more than our dutie and therefore deserve nothing Simler QUEST VII How it standeth with Gods justice to punish the children for the fathers sinnes THe iniquitie of the fathers upon the children c. 1. Theodoret upon this place hath this singular opinion by himselfe Quod nudae literae insistere impium sit c. That it is evill to insist here upon the bare letter seeing the law saith The fathers shall not be put to death for the children nor the children for the fathers but every man shall be put to death for his owne sinne Deut. 24.16 And he addeth further Majores apud Deum sunt comminationes quà m poenae c. That God useth greater threatnings than punishments as every one that was not circumcised at the eight day is threatned to be cut off and yet many in the desert were uncircumcised at that age whom Ioshua circumcised in Gilgal and so here he thinketh that this is threatned onely to terrifie parents from sinning So Theodoret. Contra. 1. But this were to give great libertie to offenders to thinke that God onely threatneth for terror it might be inferred as well that God doth but dallie also with his promises as with his threatnings which were impious to thinke 2. If God doe not alwayes punish as hee threatneth it doth not argue any revocation of his judgements but his mercifull forbearing to call men unto repentance 3. That commination against the neglect of circumcision is not denounced against the infant whose fault it was not if he were not circumcised the eight day but against them that did not see it performed on their infant as appeareth by the example of Moses Exod. 4. punished for the neglect of circumcision And so accordingly all they which deferred the circumcision of their children in the wildernesse their carkase◠fell there 2. Origene maketh this allegoricall exposition The father that sinneth he maketh the Devill Pater peccati diabolus est The devill is the father of sinne all they are his children which doe his works Diabolus ergo dum hic mundus stat non recipit sua peccata c. The devill while this world standeth doth not receive punishment for his sinnes redduntur infilios i. in eos quos genuit per peccatum but upon his children whom he hath begotten by sinne are their sinnes rendred for men while they are in the flesh are corrected of God c. Contra. But that this is a forced and farre fetcht exposition the other opposite part manifesteth of the Lords shewing mercie unto thousands but the devils expect no mercie And againe seeing this commination is specially made to terrifie wicked parents it can no wayes concerne the Devill to whom the law was not given but unto men 3. Hugo de S. Victor giveth this reason why children are punished for the sinnes of their fathers because they are Sicut aliquod membrum ipsorum quia in ipsis malefactoribus quo dammodo erant seminaliter peccabant They are as a part of them because they were in seed in the malefactors themselves and so in a manner sinned in them Contra. But the Prophet saith the same soule that sinneth shall die the children being but yet in the loynes of their fathers as the tree in the seed had no soules therefore then could they not sinne 4. Some doe reconcile this law and that other Deut. 24. where it is said that the fathers shall not be put to death for the children nor the children for the fathers after this manner that there a rule is given for the proceedings in civill judgement that one shall not suffer for another
him 2. God useth such metaphoricall speeches for our edifying to applie himselfe to our capacitie but in making such images there is no such edifying or building of faith but rather the contrarie the corrupting and destroying of it 3. There is no adoration or worship tied unto these words as there is unto such images Vrsin 2. Object God hath manifested himselfe in humane shape as to Daniel chap. 7. therefore it is lawfull for us to make the like representations of him Pâ—larg Answ. 1. The argument followeth not we may in like manner speake of God as the Scripture speaketh but to devise other signes to represent God than he himselfe hath appointed we may not God may manifest himselfe how it pleaseth him but man must not presume further than hee hath warrant from God so to speake of God as the Scripture doth is not forbidden but to make an image of God is prohibited therefore they are not alike Simler 2. Those manifestations of God had a promise of his presence but to attribute so much unto an image were plaine Idolatrie 3. Those visions were but for a time so long as it pleased God by such meanes to manifest himselfe and therefore there was no feare of any abuse Images are permanent and still in sight and so give occasion of Idolatrie Vrsin 5. Cont. Whether it be lawfull privatly to have the Image of Christ. SOme thinke that privatly to have the image of Christ it is not unlawfull so that we take heed of offence ne homines existeâ—â—ent nos illos adorationis causa habere lest men should thinke wee have them to worship Simler But I rather approve herein the judgement of Vrsinus who subscribeth to that decree of the 7. Synode held at Constantinople where it was decreed ne Christus pingeretur that Christ should not be pictured at all And the Synode yeeldeth this reason because Christ being both God and man the image of Christ must needs be a lying image which cannot expresse his Godhead So that either in such an image they divide the natures of Christ separating his Godhead from his humanity and so fall into the Nestorian heresie or else they must make the Godhead of Christ also circumscriptible and so with Eutyches confound his natures 2. Beside who seeth not that there is great perill of adoration in having an image of him who in that humane shape was worshipped The like danger there is not in having the private pictures of the Apostles and Martyrs for to their persons while they lived no adoration belonged 3. Eusebius Pamphilus hereof thus writeth unto Constantia the Empresse who writ unto him to send her the image of Christ who disswadeth her from it by this argument Quis gloria ejusmodi dignitatis splendores lucentes fulgurantes effigiare mortuis inanimatis coloribus possit c. Who can with dead and unlively colours expresse the shining beames of such great glory the glory of Christ which appeared in his humanity cannot be pictured Epiphanius writeth of the Carpocratites that they had certaine pictures made with colours and some of silver and gold quas imagines Iesu esse dicebant which they said were the images of Iesus and were made in the time of Pontius Pilate when Christ was among men these Images they kept secretly Cyrillus thus writeth to Theodosius lib. de rect fide Num tanquam hominem adorabimus Emmanuelem absit deliramentum hoc esset deceptio Shall we then worship Emmanuel as a man by no meanes for this were a great madnesse and deceit tamen imagines nihil nisi Christi corpus reprasenture possunt and yet images doe represent nothing but the body of Christ. Simler who seemeth to allow the private use of such images but not in publike but these reasons condemne all images of Christ in generall 6. Cont. Against the toleration of Images in Churches ANother abuse beside concerning Images is in tolerating them publikely in Churches though they be not adored and worshipped which is the errour of the Lutherans as Marbachtus thus delivereth his opinion Quod ad templa attinet servandum imaginum discrimen ut non quaelibet imagines in eis habeantur c. Concerning Churches a difference of images is to bee observed that not all images be there had but only those which have some godly instruction c. To the same purpose Osiander But that the very sight and spectacle of Images in the publike place of Gods service is dangerous and unlawfull it may thus appeare 1. Such images set up in the place of Gods service are an occasion of Idolatry for mans heart being naturally corrupt and prone to Idolatry by such objects is nourished in errour And therefore Hezekiah when hee saw the brasen Serpent to be abused to Idolatry did breake it in peeces and so tooke away the very occasion of stumbling Augustine saith to this purpose Cum idola his locantur sedibus honorabili sublimitate ut à peccantibus immolantibus attendantur ipsa similitudine animatorum membrorum c. afâ—tâ—iunt infirmos animos When as Idols are set in such places of honour aloft that they may be beheld of those that pray and offer by the very likenesse of humane parts they doe affect the mindes of the weake Epistol 49. ad Dardan 2. Images set up in the Church for the people to gaze upon doe winne away their minde from celestiall cogitations therefore as the Prophet David saith Turne away mine eyes from regarding vanity Psal. 119.37 so all such vaine objects should be removed from the peoples sight The ancient Romanes would have no Images in their Churches that the worship of God might bee more pure And the Lacedemonians would allow no pictures in their Courts and places of assembly lest the beholding of them might have withdrawne the Senatours mindes from thinking of the affaires of the Common-wealth Simler 3. The weake are offended by such Images the superstitious and obstinate confirmed in their errour they which are without as the Turkes and the Jewes are by this meanes hindred from embracing Christianity 4. It is directly against the Commandement to make any image to represent God by therefore it is unlawfull also to keepe or retaine them Vrsin 5. The Lord commandeth all such Idols to be broken downe Exod. 23.24 and 34.13 And the good Kings in Scripture are commended for destroying and pulling downe of Idols as Asa Iehu Hezekiah Iosias Vrsin The contrary objections for the toleration of Images in Churches answered 1. Object MOses caused Cherubines to be made over the Arke and a brasen Serpent for the people to looke upon Salomon made the images of Oxen in the Temple for the brasen Laver to stand upon therefore it is Lawfull also to have Images now Answ. 1. These images had Gods speciall commandement who giveth lawes to others not to himselfe but sometime commandeth things beside the generall law as hee did the Israelites to carry away the goods of the
dishonour offered to the Image of God is a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâ—l de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ— Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity
are simply prohibited and wee reade in Scripture that divers of the servants of God have taken oathes So neither is an oath usually to be taken where there is no just cause and yet an oath is restrained Non propter seipsum sed propter mala quae sequuntur ex eo not for it selfe but for the evils and inconveniences that follow as wine is to bee used warily not for that it is evill but because being abused it procureth drunkennesse so the frequenting of an oath is not good because perjury often followeth 4. Therefore that text alleaged is no commandement to sweare for then they which sweare most should be counted the most holy and religious men but Loquitur ex permissione the text speaketh by way of permission that when one is to sweare he may and ought only to sweare by the name of God and not of any other Tostat. quaest 9. QUEST VI. Whether it be lawfull to use cursing NOt farre discrepant or differing from the nature of an oath is execration or cursing where it is to be considered 1. That simply it is unlawfull to curse as offending both against the first table in the abuse of Gods name and against the second in the breach of charity when men of hatred and in their rage doe curse and wish evill unto their neighbours 2. Yet there are examples in Scripture of holy men as of David who in the Psalmes often wisheth the destruction of his enemies and of Paul who saith I would they were cut off that trouble you But here there are divers considerations to bee used 1. That divers of these execrations were denounced with a propheticall spirit and so were propheticall predictions of their destruction rather than maledictions 2. They wished not their destruction as a revenge upon them but only that God would bring their wickednesse to an end by cutting them off which kinde of prayer is not against the glory of God 3. They did not pray as private persons wishing they might bee revenged upon their enemies but as publike persons respecting the glory of God and the good of his Church 4. Yet these examples are very cautelously to be followed Simler QUEST VII For what things an oath is not to be taken THese five things a man is not to take an oath of 1. Of things that are false for hee that so sweareth maketh God the witnesse of a lye 2. Of things doubtfull and uncertaine for it were presumption to call God to be witnesse of that which he is uncertaine whether it be true or not 3. Of things unlawfull for so he maketh God contrary to himselfe in calling him to be a witnesse to that which hee himselfe hath forbidden 4. Of things impossible which are not in our power This were a mocking of God for hee cannot have a serious purpose when he sweareth to doe that which hee knoweth hee cannot doe 5. Of light and frivolous matters for he that sweareth upon small occasion giveth not due reverence unto God Vrsin QUEST VIII Whether all kinde of oathes are to be kept IT will be here further questioned whether all kinde of oathes are strictly to bee kept 1. Whether oathes made unto enemies and theeves are to bee performed The answer is they are 1. In the 15. Psalme vers 5. he is described to be a righteous man that sweareth to his owne hinderance and changeth not 2. The cause why a man keepeth not touch with his enemy is the feare of the losse of life or goods but the honour of God should bee more deare unto us Regulus is commended in the Romane histories for keeping his faith in returning to his enemies 3. Beside if faith should not be kept to such this inconvenience would follow that in such like extremities no credit would bee given unto others Simler 2. Concerning oathes made to theeves for the preservation of the life though they bee extorted oathes if the things be lawfull and possible which he sweareth as a man bindeth himselfe to a theefe by oath to pay him a summe of money and to be silent to save his life the innocent party is bound to keepe this oath It will be objected that this oath is hurtfull to the commonwealth for by this meanes theeves escape unpunished But it may be answered 1. That the hurt hereby redounding to the State is not in this case to be redeemed or prevented with the losse of a mans life 2. It is for the good of a Common-wealth that the life of every honest member thereof should be preserved Vrsin 3. But there are unlawfull oathes that are not to be kept such as Novatus exacted of his followers that they should not returne unto Cornelius the Bishop of Rome his communion Such is the oath of fealty and obedience made to the Bishop of Rome these oathes are better broken than kept 1. That which it is unlawfull to sweare it is unlawfull also to performe being sworne it is but a doubling of sinne to keepe a wicked oath as Herod did in putting Iohn Baptist to death Vrsin 2. David brake the rash oath which he made against Nabals house and the Israelites which had entred into covenant and so bound themselves by oath to serve Baal who was thereof called Baal bereth Iudg. 8 33. yet afterward forsooke Baal and his worship when they turned unto God 3. And the reason is because in all oathes there is a secret exception of the higher power and former oathes made God is greater than man and wee have first bound our selves unto him therefore no oath ought to be performed which is against God or godlinesse 4. As touching the oath which Iosua made to the Gibeonites it was a lawfull oath though Iosua was somewhat deceived in it 1. Because those Canaanites were not excluded which sought peace and imbraced the religion of the Israelites as appeareth Iudg. 11.19 20. 2. The Lord approved this oath and judged the house of Saul because he violated it 2. Sam. 21. Simler 3. Ioshua kept this oath lest it might have brought a slaunder upon the name of God among the Gentiles by whom they had made this oath if it should have beene violated Vrsin 5. There are certaine oathes that are lawfull in the promising and fall out to be unlawfull in the performing as if a man binde himselfe by oath to assist his friend and he afterward prove an enemy to his countrey 6. Although unlawfull oathes are better broken than kept yet it is not to bee done rashly lest other might be incouraged to violate lawfull oathes as though the Israelites had sworne that they would not give their daughters in marriage to them of Benjamin which was no lawfull oath yet they were carefull to keepe it Simler QUEST IX Of the commination added to the third Commandement THe Lord will not hold him guiltlesse c. 1. The Hebrewes when they will increase the signification of a thing Id per negationem nominis quod nos per
to cure and heale the diseased as our Saviour healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1.
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
attende c. In all thy works wait for the Lords recompence that he will prepare eternall rest for thy reward and this it is to sanctifie the Sabbath So Augustine Spiritualiter observa Sabbatum in spe futurae quietis Observe the Sabbath spiritually in hope of the everlasting reward Libr. de 10. Chord All hypocrites therefore that keepe the Sabbath rest rather for feare of humane lawes than of conscience which also come before the Lord with a dissembling heart are transgressors of this Commandement for he that will truly consecrate the Sabbath unto the Lord must call it a delight Isa. 58.13 he must with all his soule delight therein 2. Observ. Against those which spend the Lords day in carnall delight TO sanctifie it The rest then of the Sabbath is commanded not as though it were in it selfe a thing acceptable unto God but that wee might the better attend upon Gods service They therefore which give themselves upon the Lords day to ease and idlenesse pampering and feeding themselves following their owne will and pleasure doe not sanctifie the Sabbath unto the Lord for hee that will consecrate a Sabbath as glorious unto the Lord must not doe his owne wayes nor seeke his owne will as the Prophet sheweth Isai. 58.13 Against such which carnally spent the Sabbath in pleasure and delight the same Prophet speaketh Wo unto them c. The Harpe and Violl Timbrell and Pipe are in their feasts Isai. 5.12 And of such Chrysostome saith well Accepisti Sabbatum ut animam tuam liberares à vitiis tu verò magis illa committis Thou hast received the Sabbath to free thy soule from vice and by this meanes thou doest commit it the more 3. Observ. No worke must be put off untill the Lords day THou shalt not doe any worke Here then such covetous and worldly minded men are taxed which cannot afford one day of seven for the Lord but toile themselves therein with bodily labour as if they have a job of worke of their weeks taske to doe they will dispatch it upon the Lords day if they have any journey to take they will put it off till then for feare of hindring their other worke therefore the Lord meeting with mens covetous humours forbiddeth all kinde of worke to be done therein Gregorie giveth two reasons why upon the Lords day we should cease from all terrene labour because Omni modo orationibus insistendum We should altogether attend upon prayer and spirituall exercises such works then must be shunned because they are an hinderance unto the service of God And againe Si quid negligéntiae per sex diesagitur c. if any thing have beene negligently done in the six dayes that upon the day of the resurrection of our Lord precibus expietur it may be expiate and purged by prayer Gregor in Registro lib. 11. epist. 3. We should not then commit more sinnes of negligence when we should pray for forgivenesse of our errours and negligence Cajetane giveth a good note upon this word Remember Ad hoc servit recordatio ut non reserves aliquid operandum in diem septimum c. therefore serveth this remembrance that no jot or worke be reserved till the seventh day 4. Observ. It is not enough for the master of the familie to keepe the Lords day unlesse his whole familie also doe sanctifie it THou nor thy sonne nor thy daughter c. This is added to reprove their nice curiositie who though themselves will seeme to make conscience of the Lords day are content yet that their children and servants doe breake it and put them to labour or suffer them to mispend the day in vaine pleasure thinking it sufficient if the master of the house keepe the rest of the Lords day But every good Christian must resolve with Ioshua I and my house will serve the Lord chap. 24.15 He thought it not enough for himselfe to be addicted to Gods service unlesse his whole familie also served the Lord. So then none are exempted here from keeping the Sabbath Nullus sexus nulla aetas nulla conditio c. no sex no age no condition is excluded from the observing the Sabbath Gloss. interlin Neither young nor old male or female master or servant Vpon the fifth Commandement 1. Divers Questions and difficulties discussed and explained QUEST I. Whether this precept belong to the first Table 12. HOnour thy father c. Iosephus with some other Hebrewes doe make this fifth Commandement the last of the first Table both to make the number even in both Tables and because mention is made here of Jehovah as in none of the other Commandements of the second Table and because it was fit that as the first table began with our dutie toward God our heavenly Father so it should end with our dutie toward our earthly parents Contra. These are no sufficient reasons for this division of the Commandements 1. For though the foure first Commandements in number answer not the other yet they are in the writing upon the Tables more and conteine a greater space than the other six and better it is to divide the Commandements by the matter referring onely those to the first Table which containe the worship of God than by the number 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes which follow which belong not either to the first or second Table 3. The third reason better sheweth why this Commandement should begin the second Table then end the first 4. And whereas some object that place Rom. 13.9 where the Apostle rehearseth the five Commandements following omitting this as though it belonged not to the second Table the reason of that omission is because the Apostle directly in that place had treated before of the dutie toward the higher Powers and Superiours who are comprehended under the name of parents But our Saviour putteth all out of doubt Matth. 19.19 where he placeth this Commandement last in rehearsing the precepts of the second Table and joyneth it with that generall precept Thou shalt love thy neighbour as thy selfe Calvin QUEST II. Why the precepts of the second Table are said to be like unto the first NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement Thou shalt love thy neighbour as thy selfe and saith it is like unto the first in these respects 1. Because the second Table of the morall law as well as the first hath a preeminence and excellencie above the ceremonials and therefore in regard of this dignitie and prioritie it is like unto the first 2. Because the same kinde of punishment even everlasting death is threatned against every transgression as well of the second as of the first Table 3. In regard of the coherence and dependance which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse he first have the feare of God whose image he reverenceth in his brother
Vrsin QUEST III. Why the precept of honouring parents is set first in the second Table THis fifth Commandement is set before the other for these reasons 1. Lyranus Primò ponitur praeceptum circa operationem boni First this precept is put which concerneth the operation of that which is good as in giving honour to parents the other precepts are touching the shunning and avoiding of evill 2. Thomas giveth this reason because first those duties are prescribed Quibus homo ex aliqua speciali ratione obligatur c. whereby a man is specially bound to some particular persons as to parents then those follow Qua indifferenter omnibus debitum reddunt which indifferently yeeld the due unto all men 3. Tostatus thus divideth the precepts of the second Table according to the threefold facultie of the minde which are rationalis irascibilis concupiscibilis the rationall part the irascibile or irefull power and the coveting and desiring facultie the rationall is the most worthie in giving honour unto Superiours for by the rationall part wee desire such things which are of an higher degree than those things which brute beasts do covet the irefull part is seene in revenge either against a mans person directly which is met withall in the next precept Thou shalt not kill or against some principall thing belonging to his person as his good name which is provided for in the ninth precept The coveting facultie is seene either in the act it selfe which is twofold either in carnall desire toward a mans wife forbidden in the 7. precept or in a covetous eye toward his substance in the 8. or in the desire onely of these things as in the 10. Tostat. qu. 17. 4. Procopius yeeldeth this reason why this precept is set first Quia parentes secunda post Deum causa 〈◊〉 quòd simus Because parents are the next cause after God of our being And so as Thomas saith Est quadem affinitas hujus praecepti ad praecepta prima Tabulae There is a certaine affinity betweene this precept and the precepts of the first Table Likewise Tostatus because next unto God we must reverence our parents as most bound unto them as the Heathen Philosopher could say Quòd patribus diis non possumus rarebuere aequalia That to God and our parents wee can never render equally that is as wee have received Aristot. 8. Ethicor. 5. But the best reason is because this precept is Nervus fundamentum obedientiae c. is the very foundation and band of obedience to the other Commandements which would soone be violated if men did not stand in awe of the Magistrate the father of the Common-wealth And beside this precept is set first because of the promise annexed that wee should be the more easily allured unto obedience Vrsin QUEST IV. Why speciall mention is made of the mother THy father and mother c. Speciall mention is made of the mother for these causes 1. Because in these three things are children bound unto their mothers because they are the meanes of their generation as the father is the active and formall cause so the mother is the materiall and passive cause of their conception and beside the conception it is peculiar to the mother to beare the childe 9. moneths in her wombe with much sorrow and griefe and at the last with great paine and danger to bring forth The second thing is the education of the childe which being yet young and tender is brought up with the mother and is apt then to receive any impressions either to good or evill and therefore it is no small helpe to make a childe good to bee brought up under a vertuous mother The third thing is nutrition for the mother doth give the infant her pappes and though the man and wife should be separated it is the wives dutie to nurse the childe and that according to the Canons till it be three yeare old Extra de convers infidel cap. ex literis Tostat. quaest 17. 2. Because women are the weaker vessels and the chiefe government of the house is committed to the father the Lord foreseeing that mothers might easily grow into contempt hath provided by this law to meet with disobedient children Basting QUEST V. Whether the childe is more bound to the father or mother BUt if here it shall be demanded to which of the parents the childe is most bound the answer briefely is this that whereas the childe oweth three things unto the parents sustentation and maintenance honour and reverence dutie and obedience the first of these is equally to be performed unto them both to relieve the parents because they both are as one and feed at one table and therefore in this behalfe no difference can be made Likewise for the second as they are our parents they are equally to be reverenced and honoured but where there may bee more eminent parts of wisdome and vertue and such like as usually are in the father there more honour is to bee yeelded unto him but otherwise to the mother if shee be more vertuous Concerning obedience because the man is the head of the woman and the master of the familie obedience ordinarily is rather to be given to the commandement of the father than of the mother Tostat. QUEST VI. Why the Lord commandeth obedience to parents being a thing acknowledged of all BUt it seemeth superfluous that God should by law command obedience unto parents seeing there is no nation so barbarous which doth not yeeld reverence unto them Answ. 1. So also there are by nature printed in the minde of man the seeds of the other precepts but this law of nature being by mans corruption obscured and defaced God thought it needfull to revive this naturall instinct by the prescript of his law and the rather because men might be more allured unto this dutie by the promise propounded Simler 2. And the Lord intending herein to prescribe obedience to all superiours thought good to give instance in parents because these precepts Sunt quasi quadam conclusiones immediate sequentes ex principiis juris naturalis c. are as certaine immediate conclusions following out of the principles of the naturall law which are easily received and acknowledged of all but those things which are understood are Tanquam conclusiones quaedam remotae c. as certaine conclusions fetched further off Lyran. QUEST VII Who are comprehended under the name of fathers and mothers BY father and mother are understood 1. Parents of all sorts whether our naturall fathers or mothers or those so called by law as the father and mother in law and such as doe adopt children Tutors likewise and Governours 2. Publike officers as Magistrates which are the fathers of the Commonwealth 3. Pastors and Ministers as Elisha calleth Elias father 2. King 2. 4. Masters as Naâ—mans servants called him father 2. King 2. and generally the elder sort and aged persons whom usually we call fathers Vrsin The reasons why all
of the Temple of his body which he would raise up in three dayes Matth. 26.61 The like false witnesse was suborned against Stephen Act. 6.14 Wee have heard him say that this Iesus of Nazaret shall destroy this place c. Basting But Hierome observeth further that they did not only pervert thâ— sense and meaning of our blessed Saviours words but invert and change the words themselves for Christ said Solvite templum hoc destroy ye this temple Ioh. 2.19 but they alter the words thus I can destroy this temple But he said Destroy it you not I Non licitum est ut nobis ipsi inferamus manus it is not lawfull for us to lay hands upon our selves they adde further and build it againe in three dayes But our Saviour ut ostenderet animalâ— spirâ—â—s templum c. to shew that he meant a living and breathing temple said I will raise it up in three dayes Hierom. super Matth. 26. QUEST XV. Of the violating of faith in leagues and covenants THere remaineth another kinde of publike false testimony which is in the violating of league◠〈◊〉 and covenants 1. This S. Paul reckoneth among the sinnes of the Gentiles Rom. 1 3â— that they were truce-breakers and for this speciall fault were the Carthagineans noted with whom it was usuall to falsifie their faith so that it grew into a proverb Puâ—ica fideâ— the Carthagineans faith Of the same kinde was that sacrilegious and impious breach of faith in that great massacre in France and 〈◊〉 slaughter practised by the Papists upon the Protestants against their faith given and covenants of peace made betweene them 2. This violating of faith as it is a breach of an oath and so manifest perjury is referred to the third precept but in regard that promises are falsified to men it appertaineth hither to this Commandement Siml 3. Of this kind was that dissembled covenant and agreement 〈…〉 and Levi and the Sichemites and 〈◊〉 slaughter of the â—ibeonites contrary to th◠〈…〉 that Ioshua formerly had made with them for the which the Lord was angry and 〈…〉 land with famine in David 〈…〉 Sam. 21.1 QUEST XVI Whether are more grievous publike or private false witnesse-bearing NOw follow such false testimonies as are committed privately in the which in generall 〈…〉 be observed 〈…〉 false testimonies which are publike in judgement 〈…〉 than those which are out of judgement both because publike witnesses speake upon their oath and so are more credited and greater infamy followeth upon such a publike testimony than by a private slander but this must be understood only materialiter materially in respect of the matter and action it selfe and 〈…〉 other things being alike for otherwise intentionaliter the private slander 〈…〉 a more malicious intent to 〈◊〉 than he which falsly deposeth in judgement and beside the 〈…〉 if his false 〈◊〉 touch his neighbours life is more injurious than hee which 〈…〉 falsly where the crime bringeth not the life in question 2. There is difference and in publike false testimonies in respect of the divers action for there are three kindes of actions or causes there 〈…〉 civill cause as in an action of debt or such like there is causa criminalis civiliter 〈◊〉 a criminall cause but civilly intended that is when the crime only deserveth a civill punishment as a pecuniary mulct and causa criminalis criminaliter intentâ—â—a a criminall cause criminally intended â—s to the punishing of the body or losse of limme or life The false accusation in the second is more grievous than in the first where no infamy lieth and in the third more than in the second where there is infamy only but in the third there is both infamy and punishment Sic fere Tostat. quâ—st 25. QUEST XVII Of the divers kindes of private false testimonies OF slandering Now the particular kindes of false testimonies privately given are these 1. 〈◊〉 privy slandering and obtrectation of them that are absent This speciall vertue is required of those that shall dwell in the Lords Tabernacle He that slandreth not with his tongue Psal. 11.3 such an 〈…〉 Sibâ— that accused Mephihoseth 2. Sam. 16.1 and wicked Doeg that by his malicious accusation procured the slaughter of 85. of the Lords Priests 1. Sam. 22.9 and Haman which incensed the King against the whole nation of the Jewes Esther 3.9.10 Pelarg. 2. Neither they only which devise the slander are here faulty but they which willingly receive it and beleeve it and therefore it followeth in the Psalmâ— 15.3 He that receiveth not a false report against his neighbour Simonides the Musician by the light of 〈◊〉 could reprove one that told him that many spake evill of him Et quando tu desines mihi 〈…〉 c. and when wilt thou leave to backbite me with thine eares 3. They also which suffer one to be slandered in their hearing and hold their peace not defending the good name of their brother are partakers in this sinne such were the servants of Saul that held their peace when Saul charged Ioâ—â—than and David to have conspired against him 1. Sam. 22.8 But Ionathan dealt faithfully with David defending him in his absence before Saul his father 1. Sam. 19.4 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill speaking and railing which S. Paul biddeth to be put away Ephes. 4.31 which is of divers sorts 1. In manifest and open railing to the face as Shemei cursed David 2. Sam. 16. 2. In derision and scorning as Michel laughed David to scorne 2. Sam. 6. Simler 3. Or in hasty and rash judgement 〈◊〉 Potiphar upon the complaint of his wife without any further examination condemned innocent Ioseph to prison Basting 3. Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whispering they which use it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperers tatlers Qui recitant quicquid audiant who will tell whatsoever they heare Thomas Therefore the Law saith Thâ—â— shalt not walke about with tales among the people Levit. 19.16 These are first busie bodies that doe curiously inquire and aske questions of things that belong not unto them They goe about from house to house 1 Tim. 5.13 then they are praâ—lers that clacke in every corner whatsoever they know and so they are the sowers of dissention and makers of strife which is one of the six things which the Wise-man abhorreth Prov. 6.19 4. Hitherto belongeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery who seeke altogether to please and doe uphold them upon whom they fawne in their sinnes 1. The scope and end of such flatterers is their owne profit and advantage and therefore they attend upon rich men and specially in Princes Courts as such there were in Sauls Court of whom David complaineth They flatter with their tongues and speake with a double 〈◊〉 Psal. 12.2 2. Of these there are two sorts for there are some flatterers in the callings of religion as false Prophets and flattering Preachers that sooth up men in their sinnes such were
they are distinctly to be prohibited Lyranus also saith that there is Aliaratio boni utilis alia delectabilis One reason of coveting a profitable good another of a delectable good the coveting of the wife belongeth to one and the coveting of the substance to the other Answ. 1. All this onely proveth a difference and distinction in the severall kindes of concupiscence not a distinction of the severall precepts 2. And thus much may bee inferred that because they are distinct concupiscences therefore they are distinctly to be expressed and so they are but it followeth not that they are to bee distinguished in two precepts 3. And yet these concupiscences are not so distinguished but that they may concurre at one and the same time in the inward desire and motion as one may have a carnall desire to his neighbours wife and have a covetous eye also unto her substance Wherefore this last precept which forbiddeth all manner of coveting is not to bee divided into two precepts but is one whole and entire Commandement consisting of divers particulars The reasons are these 1. Origen thus reasoneth Quod si ita putetur non complebitur decem numerus praeceptorum c. If the two first precepts should be made all one there would not bee ten Commandements ubi jam erit decalogi veritas where then is the truth of the decalogue Homil. 8. in Exod. The reason is this that seeing there must bee ten precepts and there are foure in the first table there can bee but six in the second but if the last be divided into two there will bee more than six in the second and so more than ten in all but if wee make but three in the first there will be but nine in all for Origen taketh this as granted that it is all one precept that maketh mention of coveting 2. Another reason is because that which is here put in the first place Thou shalt not covet thy neighbours house thou shalt not covet thy neighbours wife is put in the second place Deut. 5.21 Thou shalt not covet thy neighbours wife neither shalt thou desire thy neighbours house which inversion of the order sheweth that they are all one precept for otherwise Moses should have confounded the ninth and tenth precept together Vrsin So also Cajetane Varia â—â—â—ctura uxoris domus ex industria facta à Mose c. This mixture of the wife and house Moses maketh of purpose in these two places because they belong to one precept This reason also is urged by Iunius upon this place 3. This precept Moses periodis non distinxit sed uno versiculo comprehendit did not distinguish by periods as the other precepts but comprehendeth it in one verse which sheweth it to be one precept not two Vrsin 4. Another argument is taken from the reason of this Commandement which is added Nor any thing which is his we are forbidden therefore to covet the neighbours wife house or oxe or asse Quia alterius sunt because they belong to another Cajetan Oleaster There being then one common reason serving the whole it sheweth that it is one Commandement not divers 5. Omnes hae species sub uno genere comprehenduntur All these severall kindes of coveting are comprehended under one generall head Thou shalt not covet therefore they are under one precept Galas 6. Pari ratione in sex vel septem praecepta deduci posse videatur c. With as good reason may it be divided into six or seven precepts as into two because so many particular branches of coveting are rehearsed Simler 7. But one of the best reasons that the precept of not coveting is one and not two is taken from that place of Saint Paul Cum de concupiscentia tanquam de uno pracepto dicit When he speaketh of concupiscence as of one precept Rom. 7.7 I had not knowne lust except the Law had said Thou shalt not lust Vrsin Basting QUEST II. What manner of concupiscence is here forbidden and how this precept differeth from the former COncerning the difference betweene this precept and the other Thou shalt not commit adultery thou shalt not steale there are divers opinions 1. Augustine seemeth sometime to bee of opinion that in those Commandements Ipsum opus notatum videtur in extremo autem ipsa concupiscentia The worke only seemeth to be noted but in the last the concupiscence only quaest 71. in Exod. But this is against our blessed Saviours exposition Matth. 5.28 that a man may commit adultery in his heart if hee hath but looked upon a woman to lust after her therefore in the other Commandements not the externall act only is forbidden but the inward purpose also and desire 2. Thomas Aquin thus distinguisheth concupiscence that it may be taken one way as it is actus voluntaetis an act of the will another ut est actus sensualitatis a sensuall or carnall act but here it is onely forbidden in the first sense as it is Consensus voluntatis in opus vel delectationem As it is a consent of the will either to the worke it selfe or in taking delight But when the will hath once assented sinne is brought forth and so it is a breach of the other Commandements as our blessed Saviour sheweth that if a man have but lusted after a woman with a will and desire unto her in his heart he hath committed adultery 3. Some of the Hebrewes thinke that no concupiscence resting inwardly though it have the consent of the will is here forbidden but such as commeth into some externall act beside the perfect act of any sinne as when one soliciteth another mans wife by gifts speeches gesture kissing and dallying though adultery be not committed But the very consent and purpose of the heart though there follow no outward act is sinne as shall afterward be more fully declared as Levit. 19.17 the very hatred of the heart is prohibited though no mischiefe outwardly be committed 4. Some thinke that there is no more forbidden in this Commandement than before but that the Lord thought good to rehearse and declare in plaine words his will for restraining of the inward concupiscence for he knew Aerius stimulandos urgendos homines ne sub umbra obscurioris doctrina latebraâ— quaererent Lest men should seeke some evasion in the obscurity of doctrine that they were specially to be pricked forward and urged Calvin But it is not like that in so compendious an abridgement of the Law that the same things should be twice repeated and Calvin himselfe onely propoundeth this reason hee doth not much insist upon it 5. Therefore that we may apprehend the true difference betweene this precept and the other wee must distinguish betweene these three Pravaâ— cogitationes assensum simplicem certam deliberationem Evill thoughts a simple assent and a setled and certaine deliberation The first evill thoughts if as soone as they rise a man reject them he seemeth not to be guilty though
which is intended for the good of the Citie yet some may be dispensed withall and exempted from watching who may more necessarily bee employed for the common good for here although the letter of the law bee not precisely kept yet the intention of the Law-maker is observed which is to seeke and procure the common good So likewise 1. Universally the Lord himselfe neither will nor can dispense against his law as to make it lawfull to have other gods to take Gods name in vaine and such like for this were for God to denie himselfe to be just which were to deny himselfe but the Apostle saith God is faithfull and cannot denie himselfe 2 Tim 2.13 but to make it lawfull in generall to violate the precepts of the first and second Table were to denie his owne justice and so consequently to denie himselfe for God is most just yea justice it selfe and the law is a perfect rule of justice 2. Yet in the particular determinations of the law the Lord doth dispense as with Abrahams sacrificing of his sonne the Israelites robbing of the Egyptians the fornication of Ose the Prophet for the will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise should bee unlawfull for as a man may use his Oxe or his Asse at his pleasure because they are ordained to his use so the Lord may doe with men take away their lives at his pleasure and that by a double right both because man by his sinne hath deserved to die and God as Creator may use the creature as it may best serve to his glorie And as a man may use his owne goods and that which is lent unto a man precariâ— freely and frankly during the pleasure of the lender he may when he will require againe so the earth being the Lords and the fulnesse thereof which he as it were lendeth unto man so long as it pleaseth him the Lord may justly at his pleasure transferre things from one to another So likewise in the third case of fornication like as matrimony maketh carnall copulation lawfull so the Lord may tale vinculum inducere by his commandement bring in and supplie the like bond as matrimonie is as when he commanded the Prophet to take him a wife of fornications Hose 1.3 the commandement of God made that lawfull which otherwise was unlawfull 3. But as God can make that which seemeth unjust to be lawfull and just so yet can he not make a just and good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should bee contrarie to himselfe in commanding one so to worship him and yet to count him so worshipping him to doe evill Againe Impossibile est Deum facere quae non potest velle It is impossible for God to doe that hee cannot will now the Lord willeth none evill to be done therefore hee cannot make that which is good to be evill because he cannot denie himselfe who is onely good 4. Further a difference is to be made betweene the precepts of the first and secood Table God doth dispense with the precepts of the second which are referred to the good of our neighbour when he seeth it more to make for his owne glorie which is the chiefe end and scope of the duties of the first and second Table as when God commandeth to dishonour parents rather than to dishonour him and biddeth any kill and so in the rest but with the precepts of the first Table God dispenseth not because they are immediately referred to Gods glory for that were to consent to the dishonouring of himselfe And thus much for the answer to the first part of the argument Secondly it followeth not if God can dispense that therefore the Prelates of the Church may 1. Because the dispensation against a law must bee by as great authoritie as the law was first made by but the morall law grounded upon the law of nature was founded by the Author and Creator of nature and therefore by him onely and not by any else may it be dispensed with 2. As in naturall effects ordinarily there must goe before a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himselfe cannot command a thing to bee hot but by such efficient cause of heat yet the Lord without any such mediate or ordinarie cause can make a thing hot by his infinite power supplying that cause himselfe so likewise in spirituall actions the Lord may supplie that which maketh the thing lawfull which man cannot doe unlesse some externall cause or circumstance doe concurre which maketh the act lawfull As to kill is an unlawfull act in it selfe neither can the Pope or any other make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the partie commanded to be slaine hath deserved to die But God to whom all men are debters and who is the Lord of every mans life may command to kill without any injustice although there be no such apparent cause or circumstance which should make that act lawfull 2. Object Further it is objected thus to restore that which is committed to a mans trust is a naturall dutie yet this is dispensed with when as a man refuseth to restore to a mad man his sword or weapon which he gave one to keepe so the Magistrate ordinarily dispenseth with that precept Thou shalt not kill when he commandeth malefactors to be slaine so the Macchabees dispensed with the Sabbath when they resolved to fight with their enemies upon the Sabbath 1 Macchab. chap. 2. as these precepts are dispensed withall by men so also may the rest Answ. 1. For the first instance there is in that particular case no dispensation against the law of nature for then by such dispensation it should bee made lawfull not to restore that which is committed to trust which cannot bee made lawfull by any dispensation for this were to crosse and overthrow the law of nature but not to restore a sword to a furious man is but a particular interpretation of that generall law of nature wherein the intent of that law is kept for it is agreeable to the law of nature to render whatsoever belongeth to another and the reason thereof is because it is just so it is lawfull by the same law nothwithstanding not to give unto a mad man his owne sword because it is just also the meaning and reason of the law is kept because the furious man would doe some hurt with his weapon and therefore to minister occasion and instruments unto his rage were unjust 2. In the other two particulars there is no dispensation but an interpretation rather or declaration of the law in the
visus plures rerum differentias nobis ostendit c. Because the sense of the sight doth more distinguish things than any other sense for other senses doe shew but the differences of their owne objects as the hearing the distinction of sounds but the sight sheweth how one thing is discerned from another whether by colour quantitie number fashion and divers other wayes Tostat. Therefore the sense of seeing is taken in generall for the rest but not in particular for any one sense but as sensus conjuncti sunt in communi sensu as the senses are joyned togeâ—her in the common sense Borrhaius And so here to see is taken for percipere to perceive Iun. The people saw these voyces that is perceived them So also Cajetane Videre pro certa nâ—titia ad sensum quocunque sensu saepe ponitur To see is often put for that knowledge which commeth by any of the senses So also Simlerus 6. The Interlinearie Glosse hereupon giveth this note Nos doctorum â—â—â—es audientes oculum mentis dirigere debemus We also when we heare the voyce of the learned must also direct the eye of the minde as here the people are said to have seene these voyces QUEST II. What is meant here by voices whether the thunder or other voices THe thunder and the lightning The word is koloth voices 1. which some doe take for those voices and words which were uttered and framed by the Angels and hereupon Tostatus taketh occasion to shew at large how the Angels are said to speake and expresse the voice as of man which sometime they doe by assuming humane shape sometime by framing other organes and instruments in the aire apt to make sounds but neither of these wayes doe the Angels expresse conceptiones su as modo naturali sed per modum artis their conceits by any naturall meane but as it were after the manner of art as men doe use organes and instruments of musicke Tostat. quaest 36. All this discourse of Tostatus here is superfluous for by voyces here are understood the thunders as the word koloth is taken chap. 19.16 and because of the other word which is adjoyned lamps or lightnings and so read here and understand Vataâ— Iun. Montan. Cajetan Lippoman Simler 2. Basil understandeth this of the voice of God Quae non per aures verberato extrinsecus acre apprehenditur c. sed arcano modo insonante voluntate divina Which is not apprehended by the outward beating of the aire on the eares but by the secret sounding and intimating of the will of God in Psal. 28. But it is evident by the storie that this was a sensible sound which all the people heard and were astonied at it as the Apostle sheweth Hebr. 12.19 which they that heard excused themselves 3. Moses here setteth not downe all which the people saw for there were foure terrible things beside fire which burned up to the middest of heaven darknesse clouds and mist Deut. 4.11 The thicke clouds were above the mountaine from whence might proceed the thunder and lightning and upon the mountaine it selfe was seene the fire mixed with smoake and darknesse thorow the which the fire shined Cajetan QUEST III. Whether there were a sound of the trumpet beside the voices ANd the sound of a trumpet 1. Tostatus thinketh that the voices before spoken of and the sound of the trumpet were not two distinct things but one and the same for otherwise the trumpet would have hindred the people from hearing the voices if they had come together they are therefore called voices and a sound of a trumpet because the Angels by the sound of a trumpet did expresse words and voices Tostat. qu. 37. 2. But that there were words uttered beside the sound of a trumpet it is evident c. 19.16 where the sound of a trumpet was heard before the Lord began to deliver the law and vers 19. When the sound of the trumpet blew long c. Moses spake and God answered him by voice Likewise the Apostle maketh mention of them as of two distinct things Heb. 12.19 Ye are not come c. unto the sound of the trumpâ—â— and the voice of words And yet the voice was uttered in a loud sound as of a trumpet as Iohn saith hee heard a great voice as if it had beene of a trumpet Revel 1.10 There might bee then a double kinde of sounding the trumpet one without any expressing of voice which sounded before the Lord spake and ceased all the while the Law was uttered and after began againe the other sound of the trumpet was that whereby the Lords voice was sounded out when he delivered the Law It is like also that some of these ceased while the Lord was in speaking as the thunder and the loud sound of the trumpet for otherwise it might have beene a lot to the peoples hearing and after the Lord had finished and made an end then the thunder begun to be heard againe with the sound of the trumpet like as it is the manner of Princes to have a trumpet blowne before their edictâ— are proclaimed and afterwardâ— to cause it to be sounded againe Simler QUEST IV. Of the feare of the people and their going backe Vers. 18. ANd they fled or moved themselves and stood afarre off 1. The Latine readeth 〈…〉 timore percussi they were terrified and smitten with feare the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they feared Chal. they trembled Vatab. vacillabant they waved whereupon Tostatus maketh thesâ— degrees of feare that first the minde doth timere is said to feare when any evill is expected then terrâ—râ— it beginneth to be terrified cum conturbatur when it is troubled with the expectation of any evill but then we are said â—â—mâ—re to tremble when totus corporis status vacillaâ— when the body it selfe and all the joynts doe shake for feare But this distinction of feare is here our of his place for though this giving backe of the people proceeded from feare yet the word â—â—â—gh here signifieth to move they moved then and fled from their place and the next words doe confirme this sense They stood afarre off 2. Here wee see two operations of the Law the one terrorem incutâ—t it striketh feare because of sinne then hominem retrocedere cogit propter â—am Iudicis it maketh man to give backe because of the wrath of the Judge Ferus 3. Some Hebrewes thinke that the Israelites were backe certaine miles Ex Simler But the people goe backe Non per modum fâ—â—ga sed per modum retrocessionis Not by way of flight but by way of recoiling neither herein did they breake the commandement of God for they were set certaine bounds forward which they were not to passe but backward they might goe Tostat. quaest 37. 4. Neither is it to be thought that the people went backe while the Lord was speaking unto them but after the promulgation of the Law there being some pause made then the people
after the temporary use thereof it might either fall downe of it selfe or easily bee destroyed lest by the elegancie and curious building it might give offence and occasion of superstition to posterity Iun. Marbach QUEST XVIII Why the lifting up of the toole is said to pollute the Altar Vers. 25. IF thou lift up thy toole upon it thou hast polluted it 1. Rupertus doth thus moralize it Ferrus seu cultrum arrogantia est qua mens a Creature praeciditur c. This toole or iron is arrogancie whereby the minde is cut off and separated from the Creator if thou lift up thy toole that is si virtuâ—er tibi ipsi arrogavâ—ris if thou doe arrogate any thing to thine owne vertues thou hast polluted it 2. Some make it a type of Christ who was that stone cut out without hands that is without any sinne imperfection or pollution Prâ—cop 3. Some make this collection Quà d Deus manibus hominum câ—li 〈◊〉 That God would not be worshipped by any worke of mans hands But that is not so for afterward hee commanded the Temple to bee built which was the worke of mens hands and yet no hindrance to his worship Gallas 4. The meaning then is this not that the iron toole of it selfe defileth sed quia 〈◊〉 contra mandatum Dei but because they should so goe against the commandement of God and so all such workes should be as deâ—â—â—ed and polluted QUEST XIX How Ieremy is made to agree with Moses who saith the Lord commanded not any thing concerning sacrifices Vers. 24. THereon shalt thou offer How can this stand with that saying of the Prophet Ieremie chap. 7.22 I spake not to your fathers neither commanded them when I brought them out of the land of Egypt concerning burnt offerings and sacrifices 1. Some doe reconcile these places thus that the Prophet speaketh de praecepto sermone Domini proprio ore of the commandement of God with his owne mouth and so he spake only and commanded the ten Commandements the rest he delivered by Moses mouth Cajetan 2. Rupertus giveth this sense because Moses me non jubente sed permittente talia praecepit Moses commanded such things not by my bidding but by my permission c. But it is evident vers 22. that Moses spake all these things at the Lords commandement 3. The best solution then is this that God commanded not sacrifices primò principaliter cum propter aliud fuerint instituta c. chiefly and principally seeing they were instituted for another end Lippom. So also Iun. Genevens And so the Prophet expoundeth himselfe vers 21. But this thing commanded I them saying Obey my voice God specially repaired of them obedience for what else did those sacrifices signifie quà m extinctionem carnalis nostrae vitae than the extinguishing of our carnall life Lippom. In the like phrase it is said Gen. 32.28 that Iakobs name should be no more called Iakob that is only or principally but Israel Iunius QUEST XX. Of the difference betweene burnt offerings and peace offerings THy burnt offerings and thy peace offerings 1. The burnt offerings were those which were wholly burnt upon the altar to the honour of God the rite whereof is expressed Levit. 7. The peace offerings were those which were offered to God in signe of thankfulnesse for any benefit obtained or to the end to aske or obtaine any thing at the hand of God and so they are called peace offerings because God is thereby appeased and our peace made Tostat. So the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is your health sacrifices which are offered for their health and prosperity Lippoman The word shalom also signifieth perfection integrity Their peace offerings then were such as were offered for the welfare perfection and integrity of their state Oleaster 2. There was a third kinde of sacrifices for sinne when they offered a Calfe or Goat or some other beast to make attonement for some sinne which they had committed as is expressed Levit. 7. The other two kinds of sacrifice are here onely mentioned quia sunt voluntaria because they were free and voluntary but those for sinne were ex necessitate of necessity Tostat. 3. There were other things also necessary to be knowne which belonged to the rite of sacrificing as who were to offer sacrifice namely the Priests what kinde of beasts they were to sacrifice and in what place and in what order and manner all which things afterward are fully declared and explained by Moses in Leviticus Tostat. qu. 41. QUEST XXI Whether it was lawfull to sacrifice in no other place than before the Arke or Tabernacle Vers. 24. IN all places where I shall put the remembrance of my name 1. The Hebrewes make this a perfect sentence of it selfe that the Lord will come and blesse them in every place which hee shall chuse but seeing it was not lawfull for them every where to offer sacrifice but where the Tabernacle and Arke was as is expresly declared Levit. 17. it hath relation also to the former precept that they were not to make any such altar of earth or stone where they would themselves sed Deus ipse designare vult locum c. but God himselfe will assigne the place where they shall make an altar Gallas 2. And though the ordinarie place of sacrificing were the Tabernacle where the name of God was solemnly called upon yet they might sacrifice in other places ex causa speciali divina revelatione upon speciall occasion and by divine revelation as David did in mount Moriah by the direction of the Prophet Gad 2 Sam. 24. and Elias in mount Carmel 1 King 18. Lyran. So Samuel offered sacrifice in Ramath 1 Sam. 7. and in another place when Saul came unto him 1 Sam. chap. 9. and in Bethlehem when he went to anoint David King 1. Sam. 16. And it seemeth that he by propheticall direction might offer where he would as the Lord bid him make this answer when he went to Bethlehem I am come to offer sacrifice to the Lord 1 Sam. 16. for all Israel knew that Samuel was the Lords faithfull Prophet So also it is like that David being a Prophet offered sacrifice in Hebron while he there reigned having neither the presence of the Arke or Tabernacle and that the people following Davids example continued that custome still as it appeareth by Absoloms excuse to his father who asked leave to goe and sacrifice in Hebron 2 Sam. 15. Tostat. 3. Neither did these offend in sacrificing in other places beside where the Tabernacle and Arke was for in those speciall places the Lord for that time would have a memoriall of his name as in mount Moriah where David and Carmel where Elias sacrificed Tostat. quaest 40. 4. But this may be added further that beside that speciall direction which the Prophets had to offer sacrifice in some peculiar places there was more liberty used in their peace offerings than in other sacrifices
seventh moneth and so they continued there during the two other feasts of the Reconciliation in the â—0 day and of Tabernacles which began in the 15. Osiander But here I approve rather Calvins reason Gravin fuisset tam diuturna mora So long abode together at Jerusalem had beene burthensome for the space of three weekes together from the first day of the seventh moneth to the 21. when the feast of Tabernacles ended therefore this third time of their going up was against the feast of the Tabernacles as is evident Deut. 31.10 and that these were the three times in the yeere is directly mentioned Deut. 16.16 These three times in the yeere shall all the males appeare c. Tostat. quaest 25. QUEST XXXV Who were bound to appeare before the Lord whether their servants Vers. 17. SHall all thy men children appeare 1. The women were not bound by this Law to appeare because it was necessary that they should be left at home to attend the domesticall affaires and have a care of the young children yet they might come up voluntarily as Anna the mother of Samuel did and Marie the mother of our blessed Saviour especially those which dwelt neere to Jerusalem 2. Concerning the males Tostatus thinketh that all the males after they were come to yeeres of discretion ascended as Christ being but a child according to the custome of other children went up with his parents But it is more like that none went up under 20. yeere old only those males qui iraâ—sibant sub censum which passed under the account Calvin Some thinke also none above 50. yeeres but that is not like the children might goe up with their parents also but that was not of any necessity And left it might have seemed a dangerous thing to the countrey if all the males together should have beene absent the Lord promiseth that their enemies should not desire their land in the meane time while they appeared before the Lord Exod. 34.24 3. Neither were the males of their owne children only bound to goe up but their servants also as is expresly mentioned Deut. 16.12 that their sonne daughter servant and maid should rejoyce with them before the Lord. Of their Hebrew servants there was no question because they were of the same profession and they were but their servants for a time And concerning other servants bought with their money they were to circumcise them and then they were to eat of the Passeover Exod. 12.44 Now if they were circumcised they were thereby bound to keepe the whole Law as the Apostle sheweth Galath 5.3 And seeing they also were to eat the Passeover which could not be offered but before the Lord Deut. 16.2 they were also necessarily to appeare before the Lord. 4. But if all their servants were bound to goe up with them thrice in the yeere and that from the furthest parts of the land this would seeme to have beene a great prejudice to their masters and an hindrance to their businesse to spare their servants so long Lyranus and Tostatus here answer that they which dwelt farre off were dispensed withall and it was sufficient for them to come up only once in the yeere at the Passeover But no such dispensation is extant in the Law I rather insist upon that other answer of Tostatus that damna animae plus vitanda sunt quà m damna corporis the detriment of the soule is more to be shunned than the detriment of the body Therefore seeing their appearing before the Lord concerned the health of their soules all worldly respects ought to give place unto it and the Commandement of God was to be preferred before all Tostat. quaest 26. QUEST XXXVI To what end the people were commanded to meet together THis generall meeting of all Israel thrice in a yeere before the Lord was profitable for divers ends 1. Ad concordiam religionis doctrinae conservandam c. To keepe and preserve concord and unity in doctrine and religion Simler for if they might have sacrificed where they would the people might soone have declined and fallen to strange worship 2. Ingenti multitudinis concursu alii alios incitabant c. By this concurse of the multitude one helped to stirre up and provoke another to the more cheerefull setting forth of the praise of God Gallas 3. It was effectuall also Ad coalitionem animorum c. For the knitting together of their hearts and mindes the maintaining of love and charity among them Marbach 4. Solemnia festa angustiora fieri tanto conventu The solemne feast dayes by this company of the people were thereby more adorned and set forth 5. And this was a figure also of Christ that as they had but one Sanctuary one Altar on high Priest so Christus est unicus servator Christ is our onely Saviour and high Priest Simler QUEST XXXVII Why the people were not to appeare empty before the Lord. Vers. 15. NOne shall appeare before me emptie 1. Though this precept be annexed here to the solemnity of the Passeover yet it is to be referred not only to that feast as Tostatus seemeth to take it but to all the rest of the three Cajetane Gallas 2. Some understand it thus that none should appeare empty or in vaine before the Lord but they should receive some blessing at his hand but it is plaine Deut. 16.17 that it is meant of such gifts and oblations as they should bring with them to offer before the Lord Simler 3. Which offerings and oblations served for the repairing of the Temple and the maintaining of the Levites and for other such uses belonging to the service of God Simler 4. This presenting of gifts unto the Lord was to testifie their thankfull minde Non enim satis erat verbis gratitudinem testificari For it was not sufficient in words only to testifie their thankfulnesse Gallas And to this end they did it ut personarum rerum fiat Deo oblatio qui dat personas res omnes that they might offer unto God as well their substance as their persons who giveth all both the persons and all things beside Cajetane 5. Though we are not bound unto this Law seeing it is abolished veritas tamen aâ—uos pertinet yet the truth thereof belongeth unto us Gallas that if wee have money or any other substance we should first releeve the poore tunc demum Deo preces fundamus and then offer our prayers unto God Saltem animam non à boâ—is operibus vacuam Deo offeramus c. At the least we should not present our soule unto God empty and void of good workes Theodoret. To the same purpose Chrysostome idcircò pauperes ante fores sunt ut nemo vacuus ingrediatur c. intras ut misericordiam consequaris prior ipse miserere c. Therefore the poore stand at the Church doore that none should goe in empty thou encrest to obtaine mercy first shew mercy thy selfe c. Gregorie applieth it to
For this cause many are weake and sick among you and many sleepâ— and that these corrections proceed of love he presently after sheweth But when wee are judged wee are chastened of the Lord because we should not be condemned with the world 4. Nec hoc fecerunt justi homines sine authoritate divina c. Neither did those just men doe this without the divine authoritie which sometime is manifested in Scripture sometime hid lest any should thinke it was permitted unto him to kill whom he would at his pleasure 5. De inimici dilectione c. in veteribus libris legitur c. And yet we reade in the old Testament of the loving of our enemy whereof David is an example who when Saul was offered unto his hand elegit parcere potius quà m occidere chose rather to spare him than kill him ubi ergo nec difficultas fuit occidendi nee timor dilectio profecit inimico c. where then there was neither difficulty nor feare to kill the enemy it was love that helped him c. Thus Augustine learnedly sheweth the old Testament not to be contrary to the new 4. Controv. That every mans terme of life is certaine with God Vers. 26. THe number of thy dayes will I fulfill c. Here are two errors to be taken heed of which through the mistaking of this text have deceived some The one was of Diodorus Tarseus whose opinion was that because the dayes of the wicked are often time shortned thought that the terme of every mans life is not prefixed and set downe certaine with God Ex Simlero So also Procopius Non ostendit singulis praefixum esse certum vita finem He sheweth not here that to every man is set a certaine end of his life seeing God according to his pleasure doth sometime shorten and sometime prolong it c. But this opinion seemeth evidently to contradict the Scripture which thus evidently testifieth Are not his dayes determined the number of his moneths are with thâ—â— thou hast appointed his bounds which he cannot passe As God then hath set downe with himselfe the certaine time of every ones comming into the world so also he hath appointed their time of departure and going out of the world which time in respect of Gods prescience is neither prevented nor deferred But to us it seemeth so to be when the naturall period of any mans life by some violent and accidentall meanes seemeth to be cut off Theodorus therefore here resolveth well Vnusquisquo nostrâm 〈◊〉 dios vivâ—â— quos Deus pranoscit c. Every one of us shall live out those dayes which the Lord hath foreseene and foreknowne The other error is of those which thinke Câ—rtum â—undem 〈…〉 That the same certaine terme of life is appointed to all whâ—â— Theodorâ—â— in the same place confuteth for if it were so â—â—que jâ—stus 〈…〉 neither the righteous should enjoy a longer nor the unrighteous a shorter life The 〈◊〉 whereof is also seâ—â—e by daily experience for wee see some infants to dye before they are a moneth old and some men to live above an hundred yeere 6. Morall observations 1. Observ. The vertues of an upright Iudge Vers. 1. THou shalt not receive a false tale c. In these three first verses are set forth three excellent vertues that ought to be in every Judge The first is truth which ought alwayes to be followed in judgement contrary whereunto are false reports and tales which a Judge is not to give â—are unto So the Wise-man saith He that heareth speaketh continually he that by patient hearing and wise examining fifteth a cause may speake without controlement The second vertue is constancie not to be swayed by the judgement of the multitude or by the power of the mighty to swarve from justice The third vertue is equality touched here in the third verse neither to esteeme the person of the rich or poore in judgement B. Babington 2. Observ. Not to use the names of the Gentile gods in poems and verses Vers. 13. YE shall make no mention of the name of other gods By this we may gather hand piè Christianè fieri ab â—is c. that it is no Christian or godly use in them which in their verses and poems do invocate the gods of the Gentiles as Apollo Iupiter Minerva Marbach But the Apostle saith If any man speake let him talke as the words of God 1 Pet. 4. vers 11. 3. Observ. God is to be praised both in the beginning and in the end Vers. 16. THe harvest of first fruits c. the feast of gathering fruits God would have them both first and last to acknowledge a benefit they must offer the first fruits as a signe of their thankfulnesse when their corne began to be ripe and keepe a feast also when they had gathered in all their fruits Men now adayes thinke it enough to make a shew of thansgiving when they begin to taste of a benefit and forget it afterward But we must in the beginning and in the end celebrate the praise of God Oleaâ—â— as the Apostle saith In all things give thankes 1 Thess. 5.18 CHAP. XXIV 1. The Method and Argument IN this Chapter there are two severall commandements given expresly by the Lord unto Moses with their severall executions the first to vers 12. the second thence to the end of the Chapter The first commandement 1. Is given vers 1 2. both who shall come up unto God vers 1. and in what order vers 2. Moses should come neere unto the Lord the rest should stand further off 2. In the execution first it is set downe how Moses delivered the Lawes which he had before received which are rehearsed in the former Chapters which he first delivered by word of mouth and the people obediently received them vers 3. then in fact where foure things are delivered which Moses did 1. He wrote the Law vers 4. 2. Set up an Altar 3. Sent young men to sacrifice 4. Sprinkled of the bloud part on the Altar part on the people so establishing and confirming the covenant vers 6 7 8. Secondly the execution of the commandement given vers 1 2. followeth in these three things 1. Their obedience in going up vers 9. 2. The effect that followed they saw God vers 10. 3. The event they did well after and no evill thing happened unto them The second commandement is propounded vers 12. with the end thereof wherefore Moses is bid to come up namely to receive the Tables of stone containing the Commandements then the execution is shewed in generall vers 13. how Moses and Ioshua went up and what charge Moses gave to the Elders before he went vers 14. Then in particular the manner of his going up into the mountaine is described where foure things are declared 1. How the mount was covered with a cloud vers 15. 2. When the Lord called to Moses on the seventh day 3.
In what forme the Lord appeared like consuming fire vers 17. 4. How long Moses stayed in the mount 40. dayes and 40. nights vers 18. 2. The divers readings Vers. 1. And he said to Moses I.V.A.P. cum cater better than 〈◊〉 he had said G. as though this wâ—â—y transposed and God had said so before unto Moses which is shewed to be otherwise qu. 1. following Vers. 5. They offered burnt offerings and sacrificed peace offerings unto the Lord of bullocks I.V.A.P. cum cater better than offered burnt offerings of beeves c. G. for the word translated beeves is the last in the verse or they offered c. twelve calves L. twelve is not in the originall Vers. 8. Concerning all these words or sayings I.B. cum cater all these things B.G. but they were words or sayings which were rehearsed out of the booke Vers. 10. At a pavement-worke I. or stone-worke of Saphir V. better than a worke of Saphir B.G. for here libâ—ath stone is omitted or brickworke of Saphir S A. libâ—ath signifieth here stone rather than bricke or a worke of the stone Saphir P.L. or a worke of a precious stone C. a worke of Saphir H. that is a stone-worke such as they use in pavings Vers. 11. Vpon the selected or choice of the children of Israel I.V.A.S. that is Princes or Nobles B.G. C.P. better than upon those which went backe of the children of Israel â—etzile separated selected 2. Questions explaned QUEST I. Whether this Chapter be transposed in part or in whole Vers. 1. NOw he had said to Moses 1. The opinion of the Hebrewes is that this Chapter is transposed with the three Chapters before going which all they thinke to have beene done and Moses to have received the former Judiciall and Ceremoniall lawes before the Morall law was delivered in mount Sinai So that they thinke these things to have beene done in this order that upon the first day of the third moneth the whole host came to the bottome of mount Sinai and that Moses then went up and received the Judiciall and Ceremoniall lawes as they are expressed in the 21 22 23. Chapters and that he descended upon the fourth day and confirmed the covenant as is here in this Chapter declared and so on the fifth day hee went up againe with Aaron Nadab and Abihu and on the sixth day the trumpe sounded and then the Law was delivered Ex Lyranâ— Contra. But this transposing of the story cannot be admitted for these reasons 1. It is not like that the people received the Judiciall and Ceremoniall lawes before they were washed and purged or that Moses would sprinkle them with the bloud of the sacrifice being uncleane But if on the fourth day they received the Lawes they were not yet cleansed for three dayes before the Morall law was given which was as they say on the sixth day they were commanded by Moses to sanctifie themselves and to wash their clothes chap. 19. 2. The Ceremoniall and Judiciall lawes doe depend upon the Morall law and are but particular determinations of the generall precepts of the Morall law which precepts being grounded upon the Law of nature are more evident than any other positive Lawes whatsoever and the Morall law was to remaine and continue for ever so were not the other positive Lawes whether ceremoniall or judiciall therefore it is most like that the Morall law was given first and the other after and not the judicials and ceremonials first Tostat. 3. Againe after the people had heard the Lords terrible voice thundering out the Law they were afraid and desired that Moses might speake unto them from God chap. 20. therefore it is evident that as yet before the Morall law was delivered Moses had not received the other Lawes from God to give unto the people But God spake unto them himselfe Lyranus 2. And as the opinion of the Hebrewes cannot stand that hold all these Chapters to be transposed upon the former reasons so neither can their assertion be received that admit no transposition here at all as Cajetane thinketh that at this time Moses was with God and yet not come downe out of the mount but that the Lord in effect said thus much unto him After thou art gone downe and hast published these Lawes to the people then come thou up againe with Aaron c. So also Lyranus But it is more like that Moses received this commandement to goe up againe after he had published the Lawes and performed all those ceremonies which are rehearsed from verse 3. to verse 9. for Moses was now come downe when the Lord bad him come up Quomodo enim praecipitur ascendere qui cum eo est in monte c. How is he bid to ascend who was already in the mount Hugo de S. Victor And againe seeing it is said vers 9. Then went up Moses and Aaron it is like that then Moses received that commandement to goe up neque enim accâ—ssisset Moses non vocatus for Moses would not have gone up unto God not being called the two first verses then must needs be transposed 3. R. Abraham thinketh that the Chapters before going are not transposed but placed in their right order as how Moses remained before the Lord after the Morall law was given and received the Judiciall and Ceremoniall lawes following and afterward rehearsed them unto the people and performed the other ceremonies here set downe from verse 3. to verse 9. But this commandement that Moses should come up with Aaron Nadab and Abihu which is given to Moses vers 1 2. and executed afterward vers 9. he thinketh to be transposed and this to be done before the Morall law was delivered chap. 20. So also Gallasius Contra. But this cannot be admitted 1. Because before the Morall law was pronounced by the Lord chap. 20. Moses is bid to come and Aaron only with him chap. 19.24 But here Nadab and Abihu and the 70. Elders he is charged to take with him vers 1 2. 2. Immediatly after Moses had sacrificed and sprinkled the bloud he went up with Aaron Nadab and Abihu vers 9. This then was not done before the giving of the Law Tostatus 4. Wherefore the more probable opinion is that neither the Chapters before going are transposed nor yet this Chapter wholly nor yet that there is no transposition at all But the two first verses only which in order are to be joyned with the 9. verse are set out of their place And that first Moses came downe and published the Lawes to the people as the Lord commanded him to doe though it be omitted for without Gods commandement hee would doe nothing his factiâ— and these things being done then he was bid to come up with Aaron Nadab and Abihu c. Tostat. Iun. Oleast Simler QUEST II. What thâ—se 70. Elders were Vers. 1. ANd seventy of the Elders 1. Some thinke that these were those seventy Elders which afterward tooke part of the
forth in the 12. and 13. chapters and his reason is because it is called the booke of the covenant but the covenant betweene God and his people pracipuâ— consistit in dâ—câ—m praceptis chiefly consisteth in the ten Commandements Contra. The covenant here made with the people was that speciall bond wherewith the Israelites were obliged and tied unto God more than any people beside and this was the bond of the Ceremoniall and Judiciall lawes for the Morall law is grounded upon the Law of Nature and all people are bound to obey it so that if the Israelites respâ—erent pracepta ceremonialiâ— judicialia nullum foedus magis cum eis esset quà m cum aliis gentibus should have refused the ceremoniall and judiciall precepts there had beene no more covenant made with them than with other nations Tostat. Therefore it is not necessary to comprehend in this place under this covenant the Morall law but such peculiar precepts as onely concerned Israel 3. Wherefore it is more probable that those words of God which Moses did write were only the Judiciall and Ceremoniall lawes rehearsed in the three former chapters and not the ten Commandements of the Morall law for these reasons 1. Moses writeth the same Lawes which he had rehearsed vers 3. But he rehearsed only the Judicials and Ceremonials which he had received of God and were not yet published he needed not rehearse the ten Commandements which the Lord had pronounced with his owne mouth therefore them he writ not Marbaâ—h 2. The ten Commandements were first written by the Lord himselfe in two tables of stone as the Lord himselfe telleth Moses vers 12. therefore seeing the Lord purposed to give the Morall law written with his owne hand it is not like that he would command Moses to write it before for Moses did not write this booke of his owne minde but by the Lords direction Lippom. Pellican Gloss. interlin and Augustine quaest 89. QUEST VII Whether Moses rose up the next morning Vers. 4. ANd he rose up early 1. Cajetane thinketh that this was not the next morning because it is not said the next morning and that some time came betweene the publishing of the lawes and this morning wherein Moses wrote the said Lawes But Cajetanes reason is but weake for Gen. 19.27 it is said Abraham rose up in the morning which was the next morning though it be not so expressed and the like may be found in other places And the Lawes which Moses did write might be finished in one day so that there is no necessity to imagine any longer time to come betweene 2. Rupertus thinketh that this morning was upon the 50. day when the Law was delivered But that is not like for that morning there was thunder and lightning and the sound of a trumpe chap. 19.16 so that all the people was afraid it was then no time to build an Altar or to doe those other things here described they were all attent then and prepared to heare the Lord. Beside Rupertus must hold this chapter wholly to be transposed to maintaine his opinion which is shewed before qu. 1. not to be so 3. Therefore this is like to have beene the very next morning as thinketh R. Salomon Lyranus and Tostatus and Gallasius useth this reason Verisimilius est Moseâ—â— haâ—d diâ— distulisse haue gratiarum actionem It is more like that Moses would not long deferre this thanksgiving c. QUEST VIII Whether there were 12. pillars beside the Altar Vers. 4. ANd set up an Altar and twelve pillars c. 1. Some thinke that Moses erected twelve Altars But beside that this is against the letter of the text which speaketh but of an Altar Lyranus It had beene dangerous to have made so many Altars to sacrifice upon which might have beene an occasion to draw the people to superstition as though they were not to sacrifice all to the same God Tostat. 2. Some thinke that this Altar was set up upon twelve stones which were taken according to the number of the twelve tribes Cajetan Ferus As Elias built an Altar of 12. stones representing the 12. tribes 1 King 18.20 Lyran. Osiander And Ioshua made an Altar of 12. stones which were brought out of Jordan Iosh. 4. And the signification hereof was this that the sacrifice made upon that Altar consisting of 12. stones was for the benefit of the 12. tribes and that as those 12. stones made but one Altar so the 12. tribes belonged unto one God Tostat. Contra. 1. The word used in those two places given in instance is abaâ—iâ—â— which signifieth stones which were gathered together to make one Altar or heape but here the word is mâ—â—zabah which is a pillar so called à standâ— because it standeth alone and is erected and set up as a monument neither is it said here that Moses made an Altar of these pillars as Elias did of those stones 2. And againe the signification is more full to erect an Altar by it selfe which was a type of Christ our true Altar and the pillars by themselves that so both the parties Christ on the one part and the people on the other here contracting and making a covenant might be the better thereby prefigured Iun. 3. Therefore because they are said to be 12. pillars not stones it is like they were set up apart as more conspicuous monuments representing the 12. Tribes And this is more consonant to the text that saith Moses set up an Altar and 12. pillars which the sense will give to be beside the Altar especially seeing the perfect distinction athuah commeth betweene and divideth the sentences Iun. Vátab 4. And there were foure kindes of these pillars 1. Some served as memorials of the death instead of their sepulchers as Iacob erected a pillar for Rachel Genes 35. 2. Some pillars served for Altars as Iacob set up such an one in Bethel and powred drinke offerings upon it Genes 35.16 3. Some were superstitious pillars consecrated to Idols such the Israelites were forbidden to make Levit. 26.1 4. Some pillars were used as monuments and remembrances of some notable thing done in that place where they were pitched as was the pillar which Iacob erected Genes 28.18 Tostat. quaest 5. And of this sort was this pillar QUEST IX Whether the names of the Tribes were written in these stones Vers. 4. TWelve pillars 1. Some thinke that the names of the 12. Tribes were graven in these pillars Borrh. And this opinion may be thought more probable both because a better remembrance might have beene kept by this meanes in the writing of their names than otherwise and afterward the names of the 12. Tribes were graven both in the two onyx-stones which the high Priest did beare in his Ephod upon his shoulder six in one stone and six in another and in the 12. precious stones inclosed in the breast plate Contra. 1. The memoriall of this solemne sacrifice might very well be kept only by the sight of
the 12. pillars without any graving as their passing over Jordan was kept in memory by that heape of 12. stones Iosh. 4. 2. The names of the Tribes were afterward graven in the onyx-stones and in the Priests breast plate because Moses had a commandement so to doe here he had none but rather the contrary as shall he now shewed 2. Wherefore these pillars were plaine stones without any carving or graving for so the Lord had given Moses a strait charge chap. 20.25 that they should not build an Altar of hewen stones for if they lift up a toole upon it they should defile it Tostat. qu. 7. QUEST X. Whether the Tribe of Levi were here reckoned among the 12. Tribes ACcording to the twelve Tribes As yet Levi was counted for one of the 12. Tribes as may appeare by these reasons 1. When the Tribes were reckoned without any relation to their inheritance they take denomination from the persons which were founders and fathers of those Tribes and therefore Apocal. 7. where under the 12. Tribes the faithfull are understood which belong to Christ which is the true Israel of God where is no respect of any such inheritance Levi is there counted among the Tribes 2. Untill Ephraim and Mâ—nasses were made two distinct Tribes Levi was not excluded and that was not done untill the Tribe of Levi was separated from the rest for the service of the Tabernacle which was not before the beginning of the second yeere of their departure out of Egypt Then Ephraim and Manasses were counted for two Tribes as we reade Num. 1.10 and 50. Untill that time then of sequestring and setting apart the Tribe of Levi it was counted one of the 12. Tribes Tostat. qu. 8. QUEST XI Who were these young men which sacrificed Vers. 5. HE sent young men of the children of Israel 1. These were not the two sonnes of Aaron Nadab and Abihu as Gloss. interlin for as yet the Priesthood was not assigned to Aaron or his sonnes Lyran. And although Moses had knowne before that they should be appointed Priests yet it would not so well have contented the people that they two should have offered for all the whole host Tostat. Lyran. And yet it is not unlike but that Nadab was one of the young men that was sent because he was the eldest sonne of Aaron who was elder than Moses for yet it belonged to the first borne to sacrifice before the Levites were separated to that end 2. Osiander thinketh that these young men were the Levites and Priests the one to prepare the sacrifices the other to offer them But as yet the Levites were not appointed to this office 3. Oleaster thinketh that these young men were not only the first borne nor yet sent to sacrifice but only to minister and attend upon Moses in the sacrifice So also Pelargus seemeth to thinke Iuniores ad labores prompti sunt alacres The younger sort are prompt and ready to labour the elder to take advice and counsell But the text saith that these young men offered burnt offerings they did not then only labour and minister and give their attendance about the sacrifices 4. Wherefore these young men were none other than 12. of the first borne of the chiefe of the Tribes for unto them the right of sacrificing belonged before the institution of the Priesthood for the first borne were holy unto God as appeareth chap. 13. Iun. So also Tostatus Lyranus Gallasius QUEST XII Why they offered no sinne offerings Vers. 5. OFfered burnt offerings c. and peace offerings c. 1. Here is mention made only of two kind of sacrifices burnt offerings which were wholly consumed and peace offerings whereof part was reserved that they afterward did eat of vers 11. 2. There was a third kinde of sacrifices called sinne offerings which they did not sacrifice here both because the people had not at this time committed any speciall sinne for the which they should sacrifice and as yet the rites and ceremonies of this kinde of sacrifice were not appointed as that of the peace offerings the offerer might eat part but of the sinne offerings he was not to eat at all but the Priest sometime was allowed to eat thereof sometime not as appeareth Levit. chap. 4 5. and chap. 6. c. 8. 3. They therefore used their peace offerings in stead of sinne offerings for if they offered them to have their sinnes forgiven then they were peace offerings pro pace habenda in respect of that peace which they desired to have with God and if they had already obtained forgivenesse of their sinne then were they peace offerings pro pace habita cum Deo for the peace which they had with God Tostat. qu. 9.10 QUEST XIII In what sense the Prophet Amos saith They offered no sacrifices BUt seeing here is evident mention made of sacrifices which these young men of the children of Israel offered unto God how can this stand with that saying of Amos who seemeth to affirme that for the space of 40. yeeres they offered not sacrifices unto the Lord Amos. 5.25 Have yee offered unto me sacrifices and offerings in the wildernesse 40. yeeres O house of Israel but ye have borne Siccuth your King c. 1. Hierome first answereth Omnes hostiâ—â— c. non Deo obtulisse sed Moloch regi c. That all the sacrifices which the Israelites offered in the wildernes they offered not to God but to Moloch their King c. But the contrary is evident here that they sacrificed indeed unto God 2. Therefore he hath another answer they are said not to sacrifice because when they sacrificed Non voluntate sed pâ—narum fecerunt metu They did it not willingly but for feare of punishment c. But the readinesse and willingnesse of the people is manifest here for they all answered with one consent All that the Lord hath said will we doe 3. Therefore Cajâ—tans answer is more fit the Prophet so saith Quia fuerunt rara sacrificia c. Because sacrifices wete rare in the desert they had not their daily and ordinary sacrifices as afterward in the land of Canaan to the same purpose also Gallas QUEST XIV Of the number of the sacrifices here used Vers. 5. WHich offered burnt-offerings 1. The Latine Translator readeth They offered burnt-offerings and sacrificed peace-offerings unto the Lord twelve bullockes which reading Tostatus followeth saving that he thinketh that these twelve bullockes were rather for burnt-offerings for every tribe one than for peace-offerings for seeing the people might eat of part of their peace-offerings one bullocke had beene nothing for a whole tribe wherein there could not be lesse of men women and children than 150. thousand Tostat. qu. 11. But this labour he might have spared whether these twelve bullockes were for burnt-offerings or peace-offerings for in the originall there is no number expressed at all The interlinearie Glosse also by these twelve bullockes understanding the twelve Apostles
they did eat and drinke they onely escaped not death but all other kinde of punishment whatsoever Cajetan And this their health is expressed by these actions of life as Hagar argueth her life by another action of life Gen. 16.13 I have seene after him that seeth Iun. So also Gallas Simler 7. Before they were sprinkled with bloud Gods hand was in some sort upon them in terrifying them Whosoever touched the mountaine should die But now after their sprinkling they are cheared and refreshed and are not forbidden the sight of God which signifieth that we onely have accesse unto God by the bloud of Christ Rupertus Ferus QUEST XXV Whether this were a new commandement or the other mentioned vers 1 2. repeated Vers. 12. ANd the Lord said unto Moses c. 1. Some thinke that this is the same commandement repeated which was given unto Moses before vers 1 2. Iun. Tostatus addeth further that when the Lord said to Moses vers 2. Moses himselfe alone shall come neere to the Lord that Moses then 〈◊〉 know that he should goe up to receive the Tables for to what end should Moses have gone forth of the campe accompanied with Aaron and the rest if it had not beene to some end qu. 15. Contra. Yes it was sufficient that God called Moses and bade him come up into the mount though he at the same time had not shewed the end of his comming as chap. 19.24 when God bade him come up the cause is not shewed why he was called the Commandements of God are simplie to be obeyed though it please not the Lord alwayes to shew a reason thereof 2. Wherefore I thinke rather that this was a divers commandement from the former and given him at a divers time Piscator Osiander 1. Cajetane reason is Mandat non solùm ascendere in montem sed morari in eo He biddeth him not onely to come up into the mountaine but to abide there c. which was not said to him before 2. Calvin addeth further that after Moses with his companie were gone up and had seene this vision Altius evehitur Moses c. ut cognoscerent c. Moses is carried up higher that they should know that Moses would have gone no further but at Gods commandement c. It was requisite therefore that Moses should bee called againe and sequestred from the rest that he might not bee thought to have presumed without a warrant 3. Severus maketh a mysterie of it that Moses being gone up with Aaron and the rest Iterum aâ—diâ—â— heareth againe come up And by these two ascendings hee understandeth the two senses of the law the literall and spirituall 4. Ferus maketh this application of it Hic jam tertio vocatur Moses in montem c. Moses is the third time called into the mount to shew that he which is set over the people of God ought often to ascend in prayer 5. Rupertus also understandeth here two ascendings using this reason It is said before vers 9. that Moses and Aaron with the rest ascended but not that they ascended unto the Lord as here the Lord saith Come up to me c. So also Hugo de S. Victor Come up to me which must be so understood that De colle in quo erat ad altiora montis procedâ—ret c. From the hill where he was hee should proceed higher into the mountaine QUEST XXVI What is signified by Moses going up to the mountaine COme up to me into the mountaine 1. Beda draweth this place unto a mysticall sense Moses is called up to the mountaine Vt ex altitudine loci colligat quà m excelsa sit lex That by the height of the place he should gather how high and removed from humane capacitie the law was which he was to receive As our blessed Saviour in the Gospell called his Apostles into the mountaine Matth. 5. and after his resurrection he also appeared in the mountaine when he gave commission to his Apostles to goe and preach the Gospell to all the world but here is the difference because the law which Moses was to receive was but given unto one people therefore Moses onely was called up but the Gospell being appointed to be preached to all the world Christ called all his Apostles to him up into the mountaine 2. Rupertus maketh this ascending up of Moses into the mount a figure of Christs ascending up unto God Non in montem terrenum sed in ipsum coelum Not into an earthly mountaine but into heaven to receive not the killing letter but the quickening Spirit as the Apostle saith He ascended up on high led captivitie captive and gave gifts unto men c. 3. Ferus doth thus moralize it that he which will behold God and give himselfe to contemplation must terrena haec inferiora despicere c. despise these inferiour and terrene things as Moses leaving the campe below ascended up into the mount QUEST XXVII Of the tables of stone whereof they were made and wherefore given Vers. 12. I Will give thee tables of stone 1. The fabulous Jewes imagine that these tables of the law were made of the Saphire a pretious stone Lyran. and that when Moses had broken them comming downe from the mountaine he gathered up the fragments and broken peeces and sold them whereby he was greatly enriched Thus these blinde Jewes are not ashamed to blemish their great Prophet Moses with the note of covetousnesse from the which he was most free Tostat. quaest 16. 2. As frivolous is that other conceit because they are said to be of stone that the tables were but one stone which sometimes seemed but one sometime two for in that they are called tables it sheweth they were more than one of one stone they might bee both that is of one kinde of stone and yet the tables were two 3. These tables of stone were created of God for that speciall use as Exod. 32.16 they are said to be the worke of God it is not improbable that they were noviter creata created of God anew as Tostatus but it is not like that they were written by the Angell which Tostatus thinketh to have spoken in Gods person in the mount for as God prepared the tables themselves so hee caused the writing they were the worke of God for the matter and the writing of God for the manner Exod. 33.16 4. All the lawes which God gave his people were not there written but onely the morall precepts the rest Moses writ sustained in the dayes of his flesh Pelarg. 2. This fast was kept by Moses and the like by 〈…〉 Christi idoneum haberet 〈…〉 That the humanitie of Christ might have a sufficient testimonie for unlesse Moses and Helias had fasted fortie dayes some might have doubted of the humanitie of Christ in holding out so miraculous a fast So Rupertus and Ferus following him 3. And these fasted to this end ut tanto miraculo homines mali c. that men being
to the use of the Tabernacle Iosh. 6.19 And they may as well say that the hatchets to hew wood and cutting-knives and cleavers and such like wherewith they did slay flea and divide the beasts for sacrifice were of brasse which was no fit mettall for such uses 3. Therefore seeing there were three kinde of instruments belonging to the service of the Tabernacle some that directly concerned some act of religion as the vessels belonging to the Altar others which were necessary parts of the Tabernacle though not imployed specially to any religious use as the pins and nailes and some againe that were no parts of the Tabernacle but were used only to set up the Tabernacle and take it downe as hammers spades mattockes and to prepare things necessary for the use of the Tabernacle as hatchers knives and such like the two first kinds must be of brasse it was not necessarie the third should for they were not properly vessels or instruments belonging either to the constitution or daily service of the Tabernacle These then might be made of iron and steele as fittest to make them of Tostat. qu. 5. 4. By all the vessels of the Tabernacle Cajetane understandeth such vessels and instruments which were not before expressed and appointed to be made of gold yet served for the Tabernacle as he saith the brasen nailes served to joyne together the double boords in the corners But for that use there were rings appointed chap. 26.24 which were of gold vers 29. neither is it like that any brasse was used within the Tabernacle but either gold or silver Osiander by all these vessels of the Tabernacle understandeth the vessels belonging to the brasen Altar But they were at large described before vers 3. Thou shalt make all the instruments thereof of brasse so that this repetition needed not Iunius seemeth by the Tabernacle to understand the outward court onely But the words following as well the pins thereof as the pins of the court shew that the court is distinguished from the Tabernacle Therefore I thinke rather that this is but an explanation of the former part of the verse All the instruments of the Tabernacle namely the pins not before spoken of which were fastned in the ground together with the pins of the court So Pellican understandeth this verse Etiam clavi paxilli non negliguntur The very nailes and pins are not neglected And this may further appeare chap. 38.20 where after the description of the outward court which was made according to the direction given unto Moses in this place it is added as this verse is here But all the pins of the Tabernacle and of the court round about were of brasse no other instruments are mentioned but the pins QUEST XIX Of the mysticall application of the court COncerning the mysticall application of this part of the Tabernacle namely the outward court 1. I will omit that curious allegorizing of Beds who by the fine linen hangings the matter whereof groweth out of the earth and by much knocking beating whiting washing is brought to that perfection understandeth the mortifying and subduing of the flesh by the pillars the Doctors of the Church who in respect of the sound of preaching are resembled to brasse and for the puritie of doctrine to silver by the 50. cubits in length the great Jubile of eternitie by the three posts in the sides the three theologicall vertues faith hope and charitie And in this manner Beda goeth on in a large discourse allegorizing every part of the court 2. Rupertus by this court understandeth the Prophets and Patriarks who were as the brasen pins without the which the court nor Tabernacle could stand so without their faith the Church of God was not builded The length of 100. cubits longaâ—imem significat Patriarcharum spem doth signifie the patient hope and expectation of the Patriarks So also Gregor 3. Procopius by the pillars would have signified the Apostles and by the brasen sockets the beautifull feet of those which preach the Gospell 4. But thus better may this part of the Tabernacle bee applied 1. The great capacitie of the court signifieth the amplitude and largenesse of the Church In qua tam periti quam imperiti habitantes c. Wherein both the skilfull and unskilfull dwelling are pronounced blessed as Psal. 64.5 Blessed is he whom thou chusest he shall dwell in thy courts Borrh. It signifieth also the length of it from East to West and widenesse from North to South the dispersing and propagating of the Church into all the world Marbach 2. The vaile set up at the entrance that all must not bee admitted into Gods presence but such as are prepared with humilitie and repentance Pelarg. 3. The sockets and pins wherewith the court was staied doe shew Ecclesiam ita esse firmatam c. the Church to be so confirmed and setled that the gates of hell cannot prevaile against it Osiander 4. And the ornaments of the pillars de donis Spiritus sancti nos commonefaciâ—â—t doe put us in minde of the divers gifts of the Spirit which the Lord hath bestowed upon his Church to every one in measure for the edifying thereof Marbach QUEST XX. What manner of oyle they are willed to bring Vers. 20 COmmand the children of Israel that they bring unto thee pure oyle olive beaten c. 1. This charge and commandement is so to bee understood that it was not imposed as an absolute and strict precept under some penaltie if they did it not but they onely hereby were advised and admonished of the Lords will and so charged to doe it as yet notwithstanding they brought it with a willing heart as they are required to doe chap. 25.2 2. They are willed to bring of the purest oyle beaten not pressed out There were three kinds of oyle first that which flowed forth from the olive berries of it selfe without any forcing and strayning which was the best of all the second sort was that which was beaten out of the olives with some beating instrument the third kinde was that which was made by grinding and crushing them all to peeces As there are three sorts of wine one which commeth of the grape in the wine presse without any pressing the second is forced with treading the third is drawne forth by great weights and stones laid upon the grapes The first of these as well of the oyle as wine is the best the second next the third is the worst R. Salomon thinketh that the first of these was for the lamps the second for their drinke-offerings the third for the use of the people But the text is against this opinion which appointeth it should be beaten oyle 2. Tostatus thinketh that the meaning is not that they should onely bring oyle beaten out which was of the second sort but it should at the least be of that sort they might bring of the first and best sort if they would quâ—st 19. But it is like that God would have
one day after another which he proveth by these reasons 1. Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were
contented with those things which Moses had taught them must adde of their owne 3. Timiditas Aaronis the fearefulnesse of Aaron that durst not resist the people 4. A false opinion in thinking that whatsoever they did with a good intention to be pleasing unto God Ferus 5. Adde hereunto their impatiencie in not induring to stay any longer for Moses as Saul because the Lord answered him not when he would went unto a witch B. Babing QUEST IV. Of the divers faults and infirmities at once here committed by the people THe people gathered themselves together against Aaron c. The people in this their outrage doe offend diversly 1. In their violence the word signifieth super Aaron they came upon Aaron tanquam superiores potentiae as being mightier than he and so pressing upon him 2. They say make us gods Vide insaniam populi See the madnesse of the people as though God can be made with mens hands Ferus 3. There appeared in them levitas inconstantia great levitie and inconstancie that had not long before bound themselves by covenant to obey the Lords Commandements and so soone fall away Marbach 4. Their great forgetfulnesse also bewrayeth it selfe that had heard the Lord with his owne voice thundering out his Commandements whereof one prohibited directly idolatrie and yet they in despite of God do set up an idoll 5. Their ingratitude also is manifest both against God the author of their deliverance and Moses the Minister thereof and of many great works speaking of him contemptuously We know not what is become of this Moses Gallas 6. Their stupiditie was wonderfull that having the cloud before them an evident signe of Gods presence and the manna which fell daily of his providence they setting at nought such excellent signes figuram appetunt quae ipsorum vanitati respondeat desire a figure answerable to their vanitie Calvin Oleaster thinketh the cloud at this time was taken out of their sight but that is not so for it is said chap. 13.22 That he tooke not away the pillar of the cloud by day nor the pillar of fire by night from before the people 7. Thus the people at once sinned diversly 1. They sinne manifestly against the first Commandement 2. They offend in publicam ipsorum fidem against their publike faith given 3. They offend not onely in the outward worke but also impiissima opinione in their wicked opinion thinking hereby to obtaine remission of their sins 4. And they doe not onely transgresse against God but against Moses their deliverer and so they violate both the first and second table Ferus QUEST V. Why the people say unto Aaron Rise Vers. 1. VP or rise 1. Which is not so said as though Aaron did then fit when the people came unto him 2. Neither is it necessarily hence collected Quod matutinâ—s fuit hic concursus c. That this running together was in the morning as Cajetan thinketh and that they did as it were awaken and raise up Aaron 3. But this manner of speaking sheweth their importunitie that they would have him dispatch quickly and with all speed doe as they willed him 4. And beside they seeme to cast some good colour and pretence upon this their haste because they had expected and waited Moses comming downe a great while and therefore they would stay no longer Tostat. qu. 3. 5. Beside they seeme hereby to tax Aarons negligent administration that he was secure and remisse in the government and therefore in this manner rouze him up Osiander 6. This their speech also sheweth that they pressed upon him violently and urged him saying Surge Rise that is Age Goe to Iunius QUEST VI. Of the divers kindes of idolatrie MAke us gods 1. There are divers kindes of idolatrie which may be brought to these foure heads 1. When either that is worshipped for a god which is nothing such were the Idols of the Heathen the imaginations of their owne blinde hearts 2. When the divine honour is given unto any creature as to Angels or Saints 3. When any divine power is ascribed to the images of God or Saints 4. When the true God is worshipped but otherwise than he hath prescribed as Ahaz caused an Altar of a strange fashion to be reared up unto God and such were their traditions of the Pharisies Simler 2. Or idolatrie may be thus distinguished it is committed two wayes 1. When res extra Deum coluntur c. when things beside God are worshipped and that either externally by bowing unto them or inwardly in putting trust and confidence in them 2. Quando Deus aliter colitur quam ipse instituit When God is otherwise worshipped than he appointeth which is also done two wayes either when men devise unto themselves a forme of worship not prescribed such are the Processions Pilgrimages Vigils and such like used in Poperie or when the worship which God instituted alio fine observatur quam est institutus c. be observed upon another end than is appointed as thereby to merit at Gods hand as the hypocrites in Israel thought to please God by the externall act of their sacrifices and so doe now the Romanists by their idolatrous Masse Marbach The idolatrie of the Israelites was of all these sorts communicating with part of each for they outwardly set up an Idoll and inwardly put their confidence in it and did seeme yet in this Idoll to acknowledge God so worshipping him after another mannner than God himselfe had prescribed QUEST VII Why they say Make us gods not god MAke us gods c. The word is put in the plurall Elohim gods 1. Whereupon some of the Fathers doe gather that the Israelites here fell away into the idolatrie of the Gentiles who brought in a multiplicitie of gods But that is not so for they did proclaime an holy day unto Iehovah vers 5. 2. Gloss. interlinear giveth this exposition that although there was but one idoll made yet he that falleth to idolatrie doth fall into all vices tot diis daemonibus quot vitiis servit and so serveth as many gods or devils as vices But it is not put in the plurall number in any such sense because of that which followeth which may goe before us but their vices and corruptions could not be said to goe before them 3. Some referre it to the idols which they desired to have made they would have many but Aaron made but one neither is this like to be the reason for then Aaron should not have contented them In that therefore Aaron satisfied their desire it seemeth he knew their minde that one idoll would serve their turne 4. Some thinke that because Elohim in the plurall is taken for the true God therefore it is so used here Quia uni Deo hunc cultum instituerunt Because they instituted this service to the true God Simlerus But by gods here it is evident they understand not God himselfe for they were not so absurd to thinke that
to the passions and affections of men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is convenient to understand of God who seemeth to repent and change sinâ— motu quod nos sine motu nostri non possumus facere without any motion or passion at all which wee cannot doe without passion Iun. Wee could not understand how the Lord turneth from his wrath unlesse the Scripture should speake to our capacitie Pelarg. 2. So indeed the Lord is immutable and unchangeable in himselfe but Dicit se mutâ—re sententiam non in homines sed in opera quae mutata sunt He is said to change his sentence not toward men but in respect of the workes or things that are changed For God is not angrie with men but with their sins which ceasing to be nequaquam pâ—nit quod mutatum est God punisheth not that which is changed Hierom. God is said to repent cum rem mutet consilium non mutet when he changeth the thing not his counsell Gloss. interlin 3. But it will bee said that God is here changed indeed that whereas hee purposed to destroy Israel at once yet he doth it not at Moses intercession It may bee answered 1. That God here had determined no such thing sed loquebatur per modum optantis but he spake after a wishing manner let me alone Tostat. qu. 20. 2. We must understand that the divine sentence is of two sorts one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a condition such was the proclamation against Niniveh that within fortie dayes they should be destroyed and the message sent by Isaiah to Ezekiah that he should die for in these sentences there was a secret condition included in the one of the Ninivites repentance in the other of Ezechiahs intercession so there is here a condition understood that the Lord would bee intreated by Moses The other kinde of sentence is absolute without any condition such was the decree for the destruction of the old world by water and of the overthrow of Pharaoh and his host in the red sea Bâ—â—rh QUEST XL. Whether Moses at this time was kept in suspense or indeed obtained pardon for the people Vers. 14. REpented of the evill which he threatned to doe unto his people 1. Some thinke that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted because Moses obtaining nothing at this time but at his second intreatie as is shewed in the end of the chapter Et nullo accepto veniae responso suspensum venisse And that he came downe in suspence having received no answer for any pardon Calvin Gallas But it is not like that Moses would have given over and gone away till he had knowne the Lords minde in part 2. Iunius thinketh that Deus distulit donec Moses vidisset God onely deferred his sentence till Moses had seene what might bee done with the people and consilium fustinuit suspended his counsell But the Text sheweth more that God at Moses request actually repented of the evill which hee had threatned Moses therefore is here put out of doubt for that that the people at this time should not be destroyed 3. Cajetan thinketh that Moses onely intreated quod non tunc fiat punitio quam populus meretur that the people at that time be not punished as they deserved But Moses reasons tend to that end that the people at all should not utterly be destroyed because of Gods promise made to Abraham Isaak and Iacob and so much he obtained 4. But Oleaster goeth somewhat too farre that Moses did not onely intreat God not to punish sed ut cum poenite at voluisse punire but that he would repent him that hee had purposed to punish But that had beene too great boldnesse in Moses to have presumed so farre and it was enough that he by his prayer obtained a pardon of that great punishment 5. Wherefore Moses obtained only by his prayer now at this time that the Lord mitigated his sentence neâ— totum populum per dere velir that he would not destroy the whole people Marbâ—ch and hee only repenteth of the evill which was threatned that is ne totaliter deleret that hee would not wholly destroy them yet God might not withstanding consume them per partes by parts as hee did afterward in the desart for if Moses had obtained an absolute and generall pardon hee needed not have sollicited the Lord againe as he did in the end of the chapter nay he continued his supplication unto God for the people fortie dayes and fortie nights Deut. 9.29 Tostat. qu. 20. QUEST XLI What was written in the tables of stone Vers. 15. THe tables were written c. 1. Some Hebrewes thinke that beside the morall Law which consisted of ten Commandements there was written the exposition as a commentarie of the Law But that is not like 1. Because the Commandements being certaine evident and knowne principles grounded upon the light of nature needed not to receive any exposition by the Law-giver himselfe but afterwâ—rd the same were explaned and amplified by Moses 2. If there had beene any such exposition Moses when hee declared to the people the ten Commandements Deut. 5. would not have omitted them being a part of Gods writing 3. Seeing the tables were to be kept in the Arke never to be brought into the peoples sight it was requisite if there had beene any such exposition that it should have beene set downe in some of Moses bookes that the people might have taken knowledge thereof Tostat. qu. 22. 2. Therefore there was no such exposition nor any other thing written in the tables beside the ten Commandements 1. Not because as some thinke there were yet no other lawes delivered to the people for it is evident that Moses before hee came downe from the mount when the Lord had uttered with his owne voice the ten Commandements received also other lawes judiciall and ceremoniall of the Lord as they are set downe chap. 21 22 23. and writ them in a booke and read them to the people Exod. 24. therefore other lawes were given before to Moses before hee came downe with the tables of stone 2. And the reason which Isidore giveth why the ten Commandements were there only written is both curious and without ground Vt per eundem numerum figura crucis exprimeretur that the figure of the crosse might be thereby expressed for the Roman X signifieth ten and doth also represent the figure of the crosse for neither doth this figure in the Hebrew tongue signifie ten neither was there any such figure written in the tables 3. These reasons rather may be yeelded why the morall precepts only were written in these tables 1. Because these onely the Lord pronounced with his owne mouth the other were delivered by Moses 2. The morall precepts are most evident and manifest as grounded upon the light of nature 3. They were so pronounced as that all the people were witnesses thereof and therefore least exception could be taken
facit injuriam occidendo quemcunque He doth no wrong by slaying of any Cajetan 2. Non tam lunut peccata parentum quam natura debitum They doe not so much rue the sinnes of their parents as yeeld natures debt which God may exact when and of whom and how he please Iun. annot Iosh. 7. vers 25. 3. It must be understood of temporall punishments which may be inflicted for the fathers sinnes Tostat. qu. 9. 4. But the best solution is that God sheweth mercie unto a thousand generations of them that love him and visiteth the iniquity of the fathers to the third and fourth generation of them that hate him which words although they be not inserted here are added to the second Commandement Exod. 20. 5. But Tostatus thus objecteth to this last answer 1. That the wicked children of good parents are found to be respected for their fathers as the Lord suffered the wicked Kings of Judah to sit upon the throne for their father Davids sake 2. If this should be understood of shewing mercie to the vertuous seed and vengeance to the wicked race they should be respected for their owne piety or sinne not for their fathers 3. If the children are punished which are found in their owne sinnes how can the third or fourth generation be counted from themselves therefore they are punished for their sinnes from whom the account of the generations beginneth 4. In this sense there should be no difference betweene the continuance of mercie to a thousand generations and of punishment to the fourth generation for the wicked for their owne sinnes are not punished only to the fourth generation but to a thousand also Tostat. qu. 10. Contra. 1. It is not denied but that God may bestow temporall blessings upon the children of the righteous though they be wicked but that is not generall nor perpetuall God sometimes is so mercifull as he was to Davids posterity for some reasons best knowne to himselfe But this promise is generall and certainly holdeth not but where the children imitate the fathers piety 2. The condition of them that love me and of them that hate me is not understood of the particular but the exemplary vertues or sinnes of the children wherein they imitate their parents and so they are both their parents origine exemplo in respect of the originall and example and theirs in imitation 3. The generations are counted from him whose evill example they corruptly imitate for otherwise a mans private and particular sinnes concerne but himselfe only So the wicked posterity of the wicked are both punished unto the third and fourth generation for the exemplary sinnes of their fathers which they imitate and for their owne sinnes they are punished without any limitation 4. The same answer may serve to the fourth objection for the difference is in this that mercie is extended unto the righteous seed of the righteous in a double respect both of the examplary vertues of their fathers whom they imitate and of their owne righteousnesse and this without limitation even to a thousand generations not that there shal be so many generations in the world but to shew that Dei misericordia nunquam exhauritur Gods mercie is never drawne drie Vatabl. So the wicked race of the ungodly also is punished in a double manner for imitating their fathers sinnes which punishment extendeth not beyond the fourth generation and for their owne sinnes which every one shall be judged for in his generation and that for ever QUEST XIV How Moses and Ezechiel may be reconciled WHerefore Rupertus resolution here is very sound Non portat filius iniquitatem patris quandocunque non imitatur The sonne doth not beare the fathers iniquity when he doth not imitate his sinne and so he reconcileth Moses and the Prophet Ezechiel who saith The sonne shall not beare the iniquitie of the father chap. 18.20 And yet the Lord here saith to Moses that he will visit the iniquity of the fathers upon the children c. The Prophet speaketh of such children as decline their fathers evill wayes the Lord here of such as imitate their fathers impiety 2. Cajetane giveth another solution Hic est sermo de poena corporis ibi de poena animae Here the Lord speaketh of the punishment of the body there of the punishment of the soule But it is evident that the Prophet speaketh also of temporall punishment as that proverbe used among the Israelites must be understood Our fathers have eaten sower grapes and our teeth are set on edge they doe not meane that their soules were punished for their fathers sinnes but their bodies 3. Tostatus as is shewed before quest 13. thinketh that the Prophet speaketh only of punishment by death and so the children are not punished for their fathers sinnes only infants excepted but this place he would have understood of other temporall punishments which the children may suffer for their parents sinnes Tostat. qu. 9. Contra. But this observation doth not hold for Eli his posterity were even cut off by death for the sinne of Eliâ—s house it is told him by the Prophet that there should not bee an old man of his house 1 Sam. 2.32 which came to passe when 85. of his posterity were slaine by Saul in one day 1 Sam. 22. Therefore the former solution of Rupertus is the best See more hereof chap. 20. quest 7. and 8. upon the second Commandement QUEST XV. How a thousand generations are to be counted Vers. 7. REserving mercie for thousands 1. It must not be taken strictly and precisely for a thousand generations for so many there shall not be from the beginning of the world to the end thereof as may be thus shewed 1. From Adam to Christ were not much above 4000. yeeres Tostatus counteth them above 5000. but he is therein greatly deceived yet according to Saint Lukes computation there are but 70. generations from Christ to Adam and in Matthewes genealogie but 62. twenty from Adam to Abraham and from thence to Jesus 42. generations if in foure thousand yeeres and odde there were but 70. generations a thousand generations according to that proportion would require above forty thousand 2. Againe if a generation be taken for an hundred yeeres the longest time of a mans life the summe would amount to an hundred thousand yeeres if it be restrained to that age when a man is apt for generation which is twenty or twenty five yeeres a thousand generations will make up twenty or twenty five thousand yeeres 2. Wherefore a thousand generations are here taken indefinitely for many generations Tostatus For universa familia the whole family of the righteous Ferus Signifying that Gods mercie shall never be exhaust toward the righteous and their seed QUEST XVI The fathers merits are not extended to their children only Christs merits are extended to infinite generations BUt if God doe shew mercie unto the posterity of the righteous for their fathers sake it seemeth to be of merit for
Neither yet were they fastened directly in the verie corner of all where the sides joyned together for then the bars could not conveniently have beene thrust thorow them but by the corners are meant the sides neere unto the corners as it is said afterward that the barres were in the rings by the sides of the Arke Tostat. qu. 1. QUEST II. Why it is said He made where the Lord said before to Moses Thou shalt make Vers. 6. HE made the Mercie-seat c. The phrase must be observed that whereas chap. 25. the Lord saith to Moses Thou shalt make an Arke thou shalt make a candlesticke thou shalt make a table and so of the rest here it is said He that is Bezaleel made the Arke he made the table he made the candlesticke The reason hereof is to shew the obedience of Moses and the people lest they might have beene thought to have received many precepts of the Lord and performed few of them In that therefore the Lord said to Moses Thou shalt make there the charge and commandement is given But now where it is thus rehearsed and he made the dutifull and carefull performing is expressed of that which was given them in charge Pellican QUEST III. In what forme the branches of the candlesticke went up Vers. 18. SIx branches came out of the side thereof 1. Pellican seemeth to thinke that these branches went up erectis calamis with their stalkes upright 2. But their opinion seemeth more probable who thinke that the branches in their going up semicirculos effecisse made halfe circles for both that forme and fashion was more comely to sight and beside if they had gone upright this inconvenience would have followed that the lamps above where the oyle was put for the lights would not have stood right up but leaning one way which had been unfit both for the droppings of the oyle and the lights would not have burned so cleare nor so bright if the lamps had not stood even and levell Gallas The rest of the questions concerning these instruments and ornaments of the Temple which are described in this chapter are before discussed chap. 25. and chap. 30. in the beginning of the chapters 4. Places of Doctrine 1. Doct. Christ our true propitiatorie and Mercie-seat Vers. 6. HE made the Mercie-seat The Mercie-seat signified Christ our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie who hath reconciled us to God his Father The Cherubs upon the Mercie-seat doe represent the holy Angels whose ministerie Christ useth in the government of his Church Pelargus As the Apostle saith They are sent forth to minister for their sakes that shall be heires of salvation Hebr. 1.14 Marbach 2. Doct. Christ both God and man THe making of the Arke of wood within and gold without did set forth the two natures in our blessed Saviour joyned together in one person the divine and humane Simlerus In the Propitiatorie and Mercie-seat are typically set forth the benefits that we have by Christ that as the Propitiatorie covered the Arke wherein was the Law so Christ Legem nos accusantem tegit doth cover and hide the Law which accuseth us Simler But more particularly the Apostle rehearseth the benefits which we have by Christ saying that he is made of God unto us his wisdome righteousnesse sanctification redemption 1. His wisdome in that Christ hath revealed unto us the will of his Father to give his Sonne for us That whosoever beleeveth in him should have eternall life 2. He is our Iustice in that hee imparted to us both his active righteousnesse in fulfilling the Law and his passive obedience in bearing the punishment due unto our sinne so the Apostle saith Christ is the end of the Law for righteousnesse to everie one that beleeveth 3. Christ is our Sanctification in that hee doth not only impute unto us his righteousnesse by faith but doth also sanctifie and regenerate us by his Spirit inabling us in some measure to keepe his Commandements as the Lord saith by his Prophet I will put my Spirit within you and cause you to walke in my statutes 4. He is our Redemption in that he hath by his innocent death appeased the wrath of God toward us as the Apostle saith Who shall condemne us it is Christ which is dead c. Marbachius 5. Places of Confutation 1. Confut. Against such hereticks as erred concerning Christs divine or humane nature AS Christ is shadowed forth in the Arke to be both God and man so all such are condemned which doe erre concerning the divine or humane nature of Christ. As touching Christs divine nature 1. Some utterly deny it making Christ a meere man and not to have beene before he was conceived of the Virgin Marie in which heresie were Cerinthus Ebion contrarie to the Scripture which saith that the Word which was made flesh was in the beginning c. Ioh. 1.1 2. Some confesse another nature in Christ beside his humanitie but not of the same substance with God yet of an higher nature than any creature so held Carpocrates Basilides Arrius but our blessed Saviour himselfe saith I and my Father are one Ioh. 20.30 3. Some affirmed that Christ beside his humane nature consisted also of a divine yet not begotten of the Father but making one person with God the Father as well as being of one substance so the Sabellians and Patropassians whereas the Apostle saith God sent his Sonne made of a woman Gal. 4.4 The person then of the Sonne and not of the Father was made man for us Concerning Christs humane nature 1. Some affirmed that he was not a true man but onely in outward appearance as the Manichees and Marcionites who are confuted by Christs owne words Luke 24.39 Handle me and see for a spirit hath not flesh and bones as yee see me have 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie but brought it with him from heaven contrarie to the Apostle who saith That hee was made of the seed of David according to the flesh Rom. c. 3. 3. Some taught that Christ had a true humane nature but in respect of his body onely not of his soule as Apollinaris Bishop of Laodicea who is convinced by the words of our Saviour Matth. 26. My soule is heavie unto death 4. Some grant that Christ tooke upon him our whole nature but not our humane infirmities But the Apostle teacheth the contrarie that Christ was in all things tempted in like sort as we are yet without sinne There are two kinde of infirmities some are personall as leprosie blindnesse sicknesse diseases these Christ was not subject unto there are naturall infirmities which doe belong unto the whole humane nature as wearinesse hunger griefe and such like these our blessed Saviour undertooke that he might be in all things like unto us 5. Some hold that Christ had a true humane nature but after the uniting thereof in one person to his
the truth is that the brazen Laver was indeed made of the womens looking-glasses which R. Abraham saith were made some of brasse some of glasse whereat the Jewish women did use to attire themselves now these devout women renuntiant deleriis suis doe leave their toyes Gallas and offer these glasses for the use of the Tabernacle of these brazen or steele glasses was the Laver made Iun. QUEST IV. How the women are said to watch at the doore of the Tabernacle Vers. 8. OF the women that assembled c. the word is tzaba which signifieth to assemble as an armie 1. R. Salom. hath this conceit that these women were those which in Egypt when their husbands were kept under with labour that they were unlustie for procreation did attire and make themselves handsome by their glasses thereby to allure their husbands to have company with them not for lust but procreations sake by which meanes all that generation which made a goodly host were borne and therefore they are said to lye as it were in warfare at the doore of the Tabernacle because they were mothers of all the warriours But beside that this opinion is otherwise improbable so many thousand women could not watch at once at the doore of the Tabernacle 2. Oleaster thinketh they are so called here and 1 Sam. 2. The women that watched or warfared because they were the wives and women of those which went to war but there were six hundred thousand men of war then in Israel all their wives could not assemble together 3. The Septuagint interpret it of them that fasted the Chalde of them which came thither to pray the Latine translateth quae excubebant which kept watch 4. But the best interpretation is of such women as came thither in troopes and companies like unto an armie and had devoted themselves to Gods service leaving their vanities offered their glasses wherein they had delighted Iun. Gallas QUEST V. Of the meaning of these words the height in the breadth Vers. 18. THe height in the breadth was of five cubits 1. The Latine Interpreter thus readeth the height of five cubits but here the word which signifieth breadth is omitted 2. Some doe thus read five cubits in height and breadth so the Chalde Septuagint and Genevens But seeing the breadth and height of the curtaine was all one this had beene a superfluous addition in that sense 3. Therefore it is better thus expounded altitudo quae ex latitudine sumitur the height which is taken by the breadth Vatab. Iun. So that it is an explanation what is to bee counted the height that which is the breadth of the curtaine lying is the height of it standing or hanging QUEST VI. What ministerie of the Levites is here understood Vers. 21. WHich was appointed c. for the ministerie of the Levites by the hand of Ithamar 1. Some understand this of the appointing out of the worke by Ithamar as the chiefe and the Levites under him tanquam ratiociniae scribentibus as writing and taking the account Cajetan But as Calvin well writeth here Moses speaketh Non tantum de fabrica sed de perpetua conservatione ministerii not only of the fabricke and framing of the Tabernacle but of the perpetuall conservation and keeping of it wherein consisted the ministerie and service of the Levites 2. Tostatus by the Levites understandeth not only the inferiour sort who were properly called Levites but the Priests also So likewise Iun. And Tostatus reason is because not the Levites onely but specially the Priests did minister in the Tabernacle quest 4. But Ithamar appointed not the Priests their offices he was only set over the Levites as the Gershonites and Merarites to appoint them their services and offices when the Tabernacle was to be removed Numb 4.25 38. 3. Therefore with Lyranus Simlerus and Osiander by the Levites are better understood only the inferiour Levites beside the Priests to whom by the hand of Ithamar that is by his appointment the charge of these things was committed when the Tabernacle was to be taken downe or set up QUEST VII Whether the gold or silver only were given according to the number of the people Vers. 25. BVt the silver of them that were numbred c. That the silver only is to bee referred to them that were numbred and not the gold or other things which were offered it may bee thus shewed 1. They which were numbred were not charged to bring any gold but silver 2. The rich and poore which went under the number gave everie one alike halfe a shekel a peece but in their voluntarie offerings some offered more some lesse 3. The offering of the halfe shekel was required of everie one and never refused but for the other voluntarie offerings they were charged chap. 36. to bring no more the summe of an hundred talents and of 1775. shekels just answereth to the number of 603550. men counting for everie one halfe a shekel for 603550. halfe shekels make 301775. shekels that is an hundred talents whereof everie one contained 300. shekels and 1775. shekels Lyran. So that it is evident by this account that not the gold but silver onely was brought in according to the number of the people Tostat. qu. 5. So also Cajetan QUEST VIII When the people were first numbred 1. THis numbring of the people was not made so soone as Simlerus thinketh in the 30. chapter for that was onely the charge and commandement which God gave unto Moses in the mount who was not then come downe and it is not like that Moses numbred the people at his first comming downe because the Lord was offended with them and they were not yet reconciled 2. Therefore it is more probable that this summe of the people was not taken till Moses began the worke of the Tabernacle for it was to that end that the people should contribute toward the worke thereof Now Moses did not take this worke in hand till his second comming downe from God where hee had stayed twice fortie dayes hee went up in the beginning of the third moneth and came downe about the middest of the fourth moneth which answereth to our June and then staying a few dayes in the camp he went up againe and remained fortie other dayes with the Lord and so came downe about the beginning of the sixth moneth which is August and then this collection was made QUEST IX Whether this numbring of the people and that Numb 1. were the same NOw whereas the people were againe numbred Numb 1. some take that numbring of the people and this for all one because the verie same summe of the people is there taken 603550. Numb 1.46 which is collected here But that is no good argument for that numbring of the people following not many moneths after this and agreeing in the same number sheweth that there was no decay among the people all this time 2. Wherefore it is more like that Moses there numbred the people againe Simler
with the second tables he called all the people together and charged them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours
offered If such be blessed which brought unto the Tabernacle then they which doe not onely bring nothing but take away from the Church such things as have been bestowed thereon are accursed Marbach As Achan was that stole the wedge of gold which should have gone to the Lords treasurie Iosh. 6.19 CHAP. XL. 1. The Method and Argument HItherto from the 35. chapter is set forth the framing and working of the Tabernacle and the things thereunto belonging now in this chapter the erection of the Tabernacle is described with the disposing of everie part thereof and the Lords approbation there are three parts of the Chapter 1. The Lord giveth Moses commandement and direction what he should doe 1. He is bid to erect the Tabernacle and to bring in every thing thereunto belonging to vers 8. 2. Hee is commanded to consecrate both the Tabernacle and the things therein with oyle vers 12. 3. Then to consecrate Aaron and his sonnes to vers 15. 2. Then the execution followeth 1. Moses setteth up the Tabernacle with the boords and coverings vers 18 19. 2. He bringeth in such things as were to be placed in the most holy place vers 20 21. then hee disposeth those things which belonged to the outward part of the Sanctuarie as the table of shew bread the candlesticke the golden Altar to vers 27. 3. He placeth such things as were in the outward Court the brasen Altar and the Laver shewing the use thereof to vers 33. And lastly hee reareth up the outward Court round about vers 33. 3. The Lords approbation followeth which was partly by an extraordinarie signe the cloud filled the Temple so that Moses could not enter vers 34. partly by an ordinarie the ascending and going of the cloud before them vers 35 36 38. 2. The divers readings Vers. 1. The Lord had spoken I. better than then the Lord spake c. B.G. cum caeter for the Lord did not speake to Moses upon the first day of the moneth but before that he should begin to set it up then Vers. 2. In the day of the first moneth even the first of the moneth G.A.P.V. better than in the first day of the first moneth B. or the first moneth the first day of the moneth L.C. or in one of the first moneth in the first day of the moneth S. For in these readings the order of the words in the originall is not kept in the season of the first moneth I. but the word is bejom in the day of the first moneth 3. The questions discussed QUEST I. When the Lord spake unto Moses to set up the Tabernacle THen the Lord spake c. 1. The Lord spake not to Moses as some thinke upon the first day of the first moneth because the Lord biddeth him upon that day to set it up the Lord would have said to day thou shalt set it up if he had spoken to Moses the same day and not have set him the day and moneth Moses indeed would have omitted no time after the Tabernacle was finished yet that sheweth not that presently upon the Lords commandement he went about it for he was to expect the time which the Lord had limited where no time is set there obedience is presently required 2. Neither yet is it like that the Lord thus spake unto Moses the next day before for then he would have said to morrow shalt thou set up the Tabernacle the day and moneth needed not to be expressed 3. Wherefore it is more probable that the Lord knowing what time all the worke of the Tabernacle should be finished spake unto Moses some few daies before that upon the first day of the first moneth he should begin to set up the Tabernacle Tostat. qu. 1. QUEST II. Why so often rehearsall is made of the Tabernacle and the parts thereof Vers. 3. THou shalt put therein the Arke of the Testimonie c. 1. Here againe in this chapter are rehearsed in order the things as they should be ordered and placed in the Tabernacle The most Interpreters omit these six last chapters as Procopius Ferus Borrhaius with other because they containe but a rehearsall of the things before described in the former chapters But seeing the Spirit of God vouchsafed so often to make mention of the same things we must not take this repetition to be unnecessarie for there is nothing in the Scripture superfluous Simler 2. And for this cause is this rehearsall made because the things before were confusedly spoken of but now they are set downe in their order how everie thing shall be placed Iun. Analys 3. And another reason of the repetition may be this here the instruments of the Tabernacle are described together with the use as the table with the bread the candlesticke with the lampes the Laver with water because presently upon the erection of the Tabernacle all these things were to be ministred in at the consecration of the Priest Tostat. qu. 3. 4. It was necessarie also that these things should be rehearsed Vt tempus erectionis Tabernaculi usus illius diceretur à Deo That both the time of erecting the Tabernacle and the use thereof should be knowne and said to be of God Cajetan QUEST III. Why all the parts of the Tabernacle are not said to be alike sanctified Vers. 9. THat it may be holy 1. Heere are divers degrees of sanctifying noted it is said of the brasen Laver only thou shalt sanctifie it of the Tabernacle thou shalt sanctifie it and it shall be holy but of the Altar it is said thou shalt sanctifie it and it shall be most holy because it was not onely sanctified in it self to holy uses but it sanctified other things as the sacrifices which were laid thereupon Cajetan 2. By this difference is signified the divers degrees of sanctification in the Church Christ is the Altar most holy by whom all his members are sanctified for their sake he sanctified himselfe upon the Altar of the crosse as our blessed Saviour himselfe saith For their sakes sanctifie I my selfe that they may be sanctified through the truth Ioh. 17.19 the Church now is sanctified but it shall not be perfectly holy till it be admitted into the heavenly sanctuarie Simler QUEST IIII. VVhether it be lawfull for one to sue for a Bishopricke or benefice or other Ecclesiasticall preferment Vers. 12. ALso thou shalt bring Aaron and his sonnes Tostatus heere moveth a question whether it be lawfull to seeke or desire any office or calling of the Church Wherein his resolution is this 1. It must be considered whether the place which is sued for bee â—nus vel honâ—s a place of burthen and labour or of honor of the first it is not unlawfull for one to offer himselfe as to take Orders so he be not unfit thereunto because to be admitted to Orders simplie is a place of labour but to sue for a Bishopricke or a benefice because the one hath honour and profit annexed the
of Moses Questions upon the ninteenth Chapter 1. QUest Of what yeare this was the third moneth 2. qu. What day of the moneth the same day was 3. qu. VVhether this first day of the third moneth were the 47. day from the Passeover 4. qu. Of the place where they incamped 5. qu. VVhether the Israelites incamped on the East side of the mount Sinai 6. qu. How Moses is said to goe up unto God 7. qu. VVhy both these names of Jacob and Israel are joyned together 8. qu. How the Lord is said to carrie them upon Eagles wings 9. qu. How they are said to bee the Lords chiefe treasure 10. qu. How they are said to be a Kingdome of Priests 11. qu. By what reasons the Lord perswaded the people and why 12. qu. VVhether the people unfeinedly here promise obedience 13. qu. How the Lord is said to come in the thicke cloud when and in what thicke cloud it was 14. qu. VVhy the Lord talketh with Moses in the hearing of the people 15. qu. VVhy Moses is said twice to have reported the peoples words unto God 16. qu. Why they are bidden to wash their garments 17. qu. Whether this were the third day of the moneth when the law was given 18. qu. VVhether the fifteenth day of the moneth were one of the fiftie which went before the giving of the law 19. qu. VVhether our Saviour with his disciples and the Iewes kept the Passeover together 20. qu. How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day 21. qu. How the Lord is said here to descend 22. qu. VVhether Jehovah Christ Iesus appeared not in the old Testament but onely or usually the Angels 23. qu. VVhether it were Jehovah the Lord Christ or an Angell that came downe upon mount Sinai 24. qu. VVhy the people are forbidden to come up into the mountaine 25. qu. VVhy hee shall bee killed that toucheth the mountaine 26. qu. VVhy no hand was to touch him that came neere the mountaine 27. qu. VVhy the beast that toucheth the mountaine is commanded to be slaine 28. qu. VVhether at any time it were lawfull for the people to goe up to the mountaine 29. qu. VVhy Moses is not set downe to have reported all to the people which was given him in charge 30. qu. VVith what water they washed their cloaths 31. qu. VVhy they are commanded not to come at their wives 32. qu. VVhy Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai 33. qu. VVhy it pleased the Lord in this trouble and fearefull manner to appeare with thunder and lightning 34. qu. VVhether this thunder and lightning were naturall 35. qu. VVhy the Lord appeared in a thicke cloud 36. qu. Of the blowing of the trumpet at the giving of the law what it signifieth 37. qu. Of the different manner of the delivering the law and the Gospell 38. qu. VVhat it was that Moses spake and the Lord answered 39. qu. VVhether God himselfe or an Angell spake to Moses in the mount 40. qu. VVhy Moses is commanded to charge the people againe 41. qu. VVhat Priests are here understood 42. qu. Why Moses replieth as unwilling to go downe 43. qu. VVhy the Lord not withstanding Moses answer still chargeth him to goe downe 44. qu. VVhy Aaron is bid to come up with Moses wherefore he went up and when Questions upon the twentieth Chapter 1. QUest Whether this be a Commandement I am the Lord. 2. qu. Of the distinction and difference of the lawes of Moses in generall 3. qu. Of the validitie of the lawes Morall Ceremoniall and Iudiciall which are abrogated which are not 4. qu. Of the difference betweene the Morall and Evangelicall law 5. qu. Of the manifold use of the law in the fourefold state of man 6. qu. Why it pleased God now and not before to give his written law to the world 7. qu. How the Lord spake all these words and why 8. qu. Why it pleased God himselfe to speake to his people in the giving of the Law 9. qu. Of the division of the Morall Law 10. qu. Whether foure Commandements or three onely belong to the first table 11. qu. Whether all morall precepts as of loving of God and our neighbour bee reduced to the Decalogue 12. qu. Of generall rules to be observed in expounding the Commandements 13. qu. Why the Commandements are propounded negatively 14. qu. Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside 15. qu. Why this preamble is set before I am Jehovah thy God 16. qu. Why their deliverance out of Egypt is here mentioned Questions upon the first Commandement 1. QUest Whether it is better read strange gods or other gods 2. qu. Why they are called strange gods 3. qu. Whether any kinde of externall idolatrie be forbidden in the first Commandement 4. qu. Of the meaning of these words Before me 5. qu. What reasons ought chiefely to move us to acknowledge the Lord onely to be our God Questions upon the second Commandement 1. QUest What a graven image is 2. qu. What things a similitude must not bee made of to worship 3. qu. Of the difference betweene bowing downe and serving 4. qu. In what sense the Lord is called a jealous God 5. qu. Of the titles which the Lord here giveth himselfe and wherefore 6. qu. Of the general commination promise annexed 7. qu. How it standeth with Gods Iustice to punish the children for the fathers sins 8. qu. Why mention is made of the third and fourth generation 9. qu. Why mercie is promised to be shewed to a thousand generations 10. qu. How men are said to hate God Questions upon the third Commandement 1. QUest What is signified by the name of God and how diversly it is taken 2. qu. That it is more to abuse the name of Iesus than simplie of God 3. qu. How many wayes the name of God is taken in vaine 4. qu. What is required in taking of a right oath 5. qu. Whether men be bound to sweare often 6. qu. Whether it be lawfull to use cursing 7. qu. For what things an oath is not to be taken 8. qu. Whether all kinde oaths are to be kept 9. qu. Of the commination added to the third Commandement Questions upon the fourth Commandement 1. QUest Of the order of the fourth Commandement why it is put after the other 2. qu. Why it is said onely in this Commandement Remember c. 3. qu. VVhy the Lord thought good to appoint a day of rest and that upon the seventh day 4. qu. VVhether the precept of keeping the Sabbath were altogether ceremoniall 5. qu. To observe one day of seven unto the Lord is morall 6. qu. VVhat things in the Sabbath were ceremoniall what morall 7. qu. VVhat it is to sanctifie the Sabbath day 8. qu. Of the labouring six dayes whether it bee a Commandement 9. qu.
VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as