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 1. That by uniting them we imagine not either any of the
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
QUEST XXII Of the spirituall and mysticall signification of the Arke COncerning the typicall and mysticall application of the Arke and the ornaments thereof 1. Beds applieth it unto Christs incarnation that aâ— the Arke was made of wood which putrified not overlayed within and without with gold so Christ tooke a body without sinne in whom were hid all the treasures of heavenly wisdome 2. Rupertus thus collecteth that as the Arke is described to bee two cubits and halfe in length equall to the staâ—ure of man so God hath appeared in earth and shewed himselfe unto the capacity of them 3. By the Arke Gregorie understandeth the Church by the foure rings the foure Gospels by the barres the Preachers and Pastors of the Church which carry the Arke and propagate the truth 4. Likewise Cyril by the Arke insinuateth Christs body which was incorruptible as the other was made of dureable and lasting wood and as it was covered within and without with gold sic prâ—ciâ—sa regalia omnia in eo sunt So all things were preciouâ— and princely in him 5. Lyranus by the three things in the Arke contained would have described the three offices of Christ by the Tables of the Law regiam dignitatem the kingly dignity because it belongeth unto the King to make Lawes the Rod of Aaron betokeneth the Priesthood the pot of Manna cibationeâ—h fidelâ—um the feeding of the faithfull wherein consisteth the propheticall office of Christ. 6. Marbachius more at large doth thus allegoriâ—â— it 1. The gold of the Arke sheweth the divine nature of Christ the wood his humanity 2. The crowne of the Arke signifieth that he was crowned with the graces and gifts of the Spirit 3. By the preaching of the Gospell the name of Christ is published to all the world as the Arke was carried by foure rings 4. The Tables of the Law in the Arke shew that Christ was the end of the Law 5. The pot of Manna signifieth that Christ is the true food of our soules 6. Aarons Rod that budded was a type of Christs resurrection whose body revived and as it were flourished out of the grave But as in generall the Tabernacle was a type and figure of celestiall things as the Apostle sheweth Hebr. 19.5 and the chiefe scope of those ceremonies was to set forth the spirituall state of the Church under Christ yet notwithstanding it is not necessary neither convenient to make such a typicall application in particular of every thing which belonged unto the Tabernacle though the principall ceremonies of the Law served to shadow forth the body which was Christ yet they had many ceremonies which had no such signification but served only as ornaments of their externall service Herein therefore that assertion of Tostatus may be approved Totus ille status figur alis fuit in universali non in particulari c. All that state was figurative in generall because the whole state of the old Testament had that end to prefigure the new but not in every particular QUEST XXIII Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over Vers. 17. THou shalt make a mercie seat c. 1. The word caphoreth signifieth both a covering and a propitiatory being derived of caphar which signifieth both to hide and cover and to appease which word sheweth a two-fold use thereof both to be a cover for the Arke and to be a place from whence they should receive answers from God and make atonement with him 2. This cover was not made of Shittiâ— wood as the Arke was and overlaid with gold but it was made all of pure gold because it was as it were the Lords seat who is said to dwell betweene the Cherubims Isai. 37.16 3. This cover was not held up aloft in the hands of the Cherubims as Oleaster Caejetane Marbach and some other thinke that it might be as the seat and the Arke as Gods footstoole but it was made to cover the Arke with as thinketh R. Salomon and it is the generall opinion of the Hebrewes 1. both because it is prescribed to be of the same bignesse and proportion for length and breadth which the Arke was of that it might be fit to cover it 2. As also the Cherubs were to be made with worke beaten out with the hammer out of the ends of the mercie seat which could not be done so conveniently if they had held the table in their hands Tostat. 3. As also because there is no mention made of any other covering which the Arke had and it was not like to be left open or uncovered this propitiatory or mercy seat was to that end to close above upon the Arke Lyran. 4. And so much is expressed vers 21. Thou shalt put the mercy 〈◊〉 above upon the Arke 5. And to this end the Arke had a crowne made round about in the brim thereof to close up and hide the joynt where the covering and the Arke did meet Iunius Thus much also Augustine doth gather by the forme and proportion of the Arke Proculdubio tantae formae arâ—am fieri pracepit quatâ—geretur arca c. He commanded an arke to be made of such a forme to cover the Arke with 5. There are but two dimensions prescribed of this cover how long and how broad it should be it was not necessary to apportion the thicknesse as before the depth or height of the Arke was described but it is left to Moses discretion that it should be made of such a thicknesse ne tenuitate flecteretur that it might not bend but be stiffe enough to put off and on Cajetane 6. This covering neither opened with joynts as other chest lids because it was not to be opened often but they were to reare it upright neither needed it to have any latch or haspe to keepe it shut because it was set in such a place whither none used to come Tostatus quaâ—st 17. QUEST XXIV Of the signified 〈◊〉 of this word Cherub Vers. 18. THou shalt make thee two Cherubims of gold 1. The Rabbines as R. David witnesseth thinke that this word is compounded of caph which is a note of similitude and rubh a boy and the sense of the word to be this As a boy Vatablâ—â— But the Cherubims were not alwayes in the forme and shape of men as appeareth Ezech. 1. where the Cherubims had the face of an Eagle a Lion a Bullock Calvin 2. Oleaster thinketh it may rather be derived of rabbah which signifieth to multiply and so it may be taken for the Angels because of their multitude 3. Hierom will have this word to signifie the multitude of knowledge but how it should have such signification it appeareth not â—aguine will have it derived of â—acar which signifieth to know and 〈…〉 But this seemeth to be fetched somewhat farre off 4. Cajetan saith Significa◠〈…〉 sed vortutis It signifieth great not in quantity but in vertue and power 5. 〈…〉 maketh this
4. Ans. This collection maketh against his opinion for like as the waters were dead without the spirit so we say that it is the spirit in baptisme and not the element that doth regenerate us 3. Confut. Not lawfull to make the image of God MAn is the image of God but it is lawfull to make the image of the image of God ergo to make the image of God lib. 2. de imaginib sanct c. 8. Ans. Man is made according to Gods image in his soule not in his body that therefore in man wherein he is like unto God is spirituall and invisible and therefore cannot be by a visible image deciphered 4. Confut. Man created immortall BEcause the Lord said to man increase and multiply Bellarmine collecteth that man was created of a mortall and corruptible nature yet should he have beene preserved by a supernaturall grace if he had not sinned lib. de grat primi hom c. 9. Ans. 1. His collection is weake for man should have increased in the state of innocency where no corruption was and Mary was increased with her holy Sonne Christ whose flesh saw no corruption Act. 2.27 2. Neither needed Adam to have had any supernaturall gift beside his creation to have beene preserved from death if hee had not sinned for death entred onely by sinne Rom. 5.12 5. Confut. Against the Anabaptists Vers. 26. LEt them rule over the fish of the Sea c. Hence the Anabaptists would prove their confused community and free use of all creatures because God giveth unto Adam and all his posterity rule and dominion over them But it is a grosse collection for the gift must be used according to the mind of the giver now the Lord who first gave this liberty unto man hath also set an order appointed Magistrates forbidden to steale that every man should content himselfe with his owne portion and not usurpe upon anothers right Muscul. 6. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exhortation and comfort 1. THe great wisdome of God appeareth in the creation of the world as the Prophet noteth Psal. 104.24 In wisdome hast thou made them all c. for all things were ordained of God in excellent order and disposed with great wisdome 2. The great bounty of God appeareth toward man for whose cause hee hath made all these things which the eye beholdeth that we againe should magnifie the mercies of God toward us thus the Prophet exhorteth Psal. 8.3 When I behold the heavens c. what is man say I then that thou art so mindfull of him 3. Seeing man was created after the image of God in righteousnesse and holinesse and since by his transgression hee hath lost this image Eccles. 7.31 God hath made man righteous but they have sought many inventions we should labour to repaire this image and to be renewed in the spirit of our minds to put on the new man which after God is created in righteousnesse and holinesse Ephes. 4.24 4. As God hath given unto man rule over the creatures vers 28. as the Prophet saith The oxe knoweth his owner c. Isay 1.3 So man should endevour to know his Creator and Maker and to bee obedient to him 5. As God commanded light to shine out of darknesse so we should pray to God to illuminate our minds with the knowledge of Christ 2 Cor. 4.6 6. All things which God created were good so we should delight in doing of good and overcome evill with goodnesse Rom. 12.21 CHAP. II. The Analysis or Methode THis second chapter containeth 〈…〉 of somewhat not ordained before and 〈…〉 The 〈…〉 of the Sabbath the sanctification thereof 〈◊〉 3. the reason of the sanctifying Gods rest vers 2. The 〈◊〉 is generall of the creation of the whole world and the things therein contained vers 4.5 Particular in the description of paradise and the rehearsall of things concerning 〈◊〉 Paradise iâ— described by the situation of the place 〈◊〉 by the 〈◊〉 parts thereof the pleasant trees vers 9. the river divided into 〈…〉 from vers 9. to vers 1â— Foure things are rehearsed concerning man 1. his vocation 〈…〉 the garden vers 15. the prohibition to eat of the tree of knowledge c. with a permission to eat of the rest vers 16 17. 3. The nomination of the creatures their bringing to Adam vers 16. his naming of them vers 20. 4. The creation of woman where we have 1. the consultation of God vers 18. 2. The confâ—râ—â—tion or manner of the womans making vers 21 22. 3. The approbation of Adam vers 23. The benâ—diction of marriage inteâ—seâ—ted by Moses vers 24. The Genesis or grammaticall sense v. 1. All the host of them b.g. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ornament of them s. H. ornaâ—us ornament H. haeb â—sâ—baiâ—â— armies host v. 2. seventh day b.g. T.p. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixth day s. she â—igui seventh heb v. 3. rested from the workes which God ordained to bee made b. created and made g. which hee created to bee made H. which he had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. from doing the worke which he had created T. which he created in making P. heb that is God created the matter first then out of that matter made his workes v. 4. These are the generations B.G.T.P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 booke of generation S.H. v. 6. but a mist went up B.G. but a fountaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascended S.H. and a mist c. P. heb veâ—dh which signifieth a mist and a cloud went up Ch. or a mist went up T. hee joyneth iâ— with the other verse and maketh this to be the sense that there was yet neither raine or vapour to water the earth v. 7. madâ— man of the dust of the ground G. dust of the ground B. T. hâ—b taking dust out of the ground S. formed him of the slime de limâ— of the earth H. heb gâ—aphar dust breathed into his nostrils B.T. into his face G S HeP hâ—b aph a face a â—oseâ— the man was a speaking spirit C. a living soule caet 9. good to eat G T S P H tobh good pleasant to caet B.H. 10. one of the place of pleasure H.C. out of Eden cater 11. into foure heads B.G.H.T. foure beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.T. rashim heads 12. there is bâ—ellium B.G.T.P.H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carbuncle Onix stone b. B.G.H.P. sardonix stone T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greene stone S. the 〈◊〉 is of a naile colour the sarda of a flesh colour the sardonix of a mixt colour of both H. sohaâ—â— an onix stone 13. The land of Aethiopia S.H. P. of Cush G.B.T.P. heb Gush which is taken as well for Arabia as Aethiopia 14. Tigris S.H. Hidekell B.G.T.P. heb taken for part of Tigris Euphrates s. H.T.b. perah g.p. T. heb perath which is Euphrates 15. put him into the garden of Eden b.g. T.p. in
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire lust
formes the capacity and roumth of the Arke within should be much lessened neither should the Arke hold out in every part to be 300. cubits long 50. broad and 30. high according to the description 5. Neither doth Lyranus fitly expound these words in â—ummitate latera non distabant nisi per cubitum that the sides were gathered in together in the top being distant but a cubit his meaning is that in the top or ridge there should bee left a certaine plaine or square of a cubit in breadth which were to no use at all and againe if hee would have the sides gathered into this cubit before they had risen the full height of 30. cubits the Arke should not be so spacious if after the Arke should farre exceed in height the measure prescribed of 30. cubits 5. Some thinke that the Arke was gathered in the top every way like a pyramis taper-wise so that the very top was a cubit in length and the sixt part of a cubit in breadth as Buteo Mercerus But this is not like for then the Arke should not hold his proportion to be 50. cubits high throughout if it should so farre be carried small and narrow toward the top 6. Iunius referreth this prescription of a cubit to the eaves of the Arke which he would have hang over an each side a cubit for better defence from the weather But it is more like that the more principall part namely the cover and roofe of the Arke should be prescribed what fashion to be made of which otherwise shoud bee here omitted than the lesse principall likewise the word which signifieth to consummate or finish better agreeth to the top where the worke is finished Like it is that the eavings hanged over but Moses described not every circumstance and somewhat ought to bee left to Noahs discretion neither can this place be fitly so applyed 6. Wherefore for the body of the Arke Augustine well conjectureth rectis limeis longe laâ—eque porrectam that it was builded upright both in length and breadth and then the cover was so made sloping that the ridge all the length of the Arke was but a cubit higher than the sides or eaves of the Arke which falling or declining to the roofe by the distance of a cubit was sufficient to shed the water for the whole breadth containing but 50. cubits the ridge being just in the midst was equally distant 25. cubits from each side so that the roofe on each side did rise for 25. cubits in breadth one in height which might fully suffice for the fall of the raine 4. Places of doctrine 1. Doct. Even a carnall minde is flesh 1. Vers. 3. BEcause they are flesh here we learne that not only the body but even the soule of carnall men is called flesh quia se totos carnalibus operibus dant because they give themselves wholy to carnall workes as Chrysostome saith and Gregory caro quippe homo efficitur quando sensui carnis ratio subjugatur man is become flesh when reason is subdued to the carnall sense for two wayes this word flesh is taken in scripture as he well distinguisheth secundum naturam secundum culpam according to nature and according to the corruption of nature 2. Doct. No free will to good by nature 2 Vers. 5. ALL the imaginations of the thoughts of his heart are onely evill continually From this place we conclude 1. That originall concupiscence is properly sinne which is denied by Bellarmine because the imagination of mans heart is only evâ—ll 3. That man hath no free will by nature to any good seeing his thoughts are only evill 3. That there is no good worke so perfect but that it is blemished with mans naturall corruption because it is said their thoughts are continually evill c. all these conclusions are denied by the papists and therefore they have devised two answers to this place 1. That Moses useth here an hyperbolicall speech because mens thoughts were for the most part evill not altogether and onely evill 3. Hee speaketh only of the wicked not of the righteous for Noah is here excepted who is said to be a just and upright man v. 9 This answer Bellarmine and Pererius Contra 1. This generall speech admitteth no exception for by nature mens thoughts are only evill for our Saviour saith that which is borne of the flesh is flesh Iohn 3.6 and in this chapter v. 3. they are said to be flesh all their thoughts then by nature were carnall and fleshly 2. Yea even Noah and other righteous men by nature are altogether corrupt as S. Paul saith we were the children of wrath by nature as well as others Ephes. 2.3 Noah his righteousnesse was by grace not by nature 5. Places of confutation 1. Confut. None exactly perfect in this life Vers. 9. WHere Noah is said to bee a just upright or perfect man the Pellagians doe use this and such other places to prove that a man might attaine to an absolute perfection in this life to be without sin But I have shewed before in what sense we are said to be perfect either in respect of the wicked because the righteous are not defiled with such grosse sins or for that they do still increase and goe forward to perfection as also because by faith they are cloathed with the righteousnesse and perfection of Christ so before quest 8. 2. Confut. The capacity of the Arke sufficient to containe all that entred Vers. 12. THe length of the Arke shall bee three hundred cubits Apelles Marcioâ—s scholler cavilled at this that the Arke could not be big enough to containe so many divers kinds of beasts being hardly able to receive foure elephants Origen hom 2. in Genes But this cavill I have answered before quest 14. where I shewed that the Arke was of sufficient capacity even after the measure of the common cubit to hold all that entred into it Others tooke exception at the bignesse of the Arke tantae magnitudinis arcam non potuisse compingi that an Arke of such greatnesse could not be made Augustine lib. 15. de civitat cap. 27. and thus Celsus objected Orig. l. 4. contra Cels. But Augustine answereth 1. that they need not wonder at this seeing such huge cities have been builded and considering it was an hundred yeares in preparing 2. And it need not seeme strange that so many yeares were spent in this worke seeing Pliny writeth that the temple of Diana at Ephesus was 200. yeare in building by the helpe of all Asia 3. It was indeed too huge a vessell to bee governed by the skill of man and therefore Augustine saith Quam nullus in mare mittat conatus hominum sed levet unda cum venerit magisqué divina providentia quam humana prudenâ—ia natantem gubernet It was so made that it could not by mans helpe be set aflote but lift up by the water to bee governed by divine providence not humane prudence
have heard thee c. God had promised before to Hagar that he would greatly increase her seed Gen. 16.10 and yet here it is ascribed to the prayer of Abraham whereby we learne that we are to pray even for those things which we know God purposeth toward us as our Saviour saith Your heavenly father knoweth whereof ye have need before ye aske of him Matth. 6.8 yet in the same place he teacheth his Apostles to pray Mercer 5. Places of Confutation 1. Confut. Against adoration of Angels Vers. 3. ABraham fell on his face and God talked with him If it were an Angell that in the person of God talked with Abraham then was this no gesture of adoration in that Abraham fell upon his face for the Angels will not suffer men to worship them Revel 22.9 But if they will needes have it adoration then it was God that talked with him and not an Angell as the words of the text insinuate Muscul. 2. Conf. The circumcision of the male how it served also for the use of the female Vers. 12. EVery man child of â—ight daies c. Though the males only were circumcised because the beginning of generation and so of originall corruption was from them yet it served also for the signe of the covenant for the female sexe because the woman is of the man as the Apostle saith 1. Cor. 11.8 and so was circumcised in the man But hence it followeth not that sacraments now may be applyed to the use and benefit of such as receive them nor which is an usuall thing in the popish Church because there is now no such reason or meanes of communicating the sacraments to the not receivers as circumcision both by the intention of the Author and order of nature in the male was forcible also in the other sex 3. Confut. Sacraments doe not actually conferre grace HEnce also it is evident that Sacraments doe not actually conferre the grace of Justification or remission of sinnes because Abraham was not justified by his circumcision But he was first justified by faith and afterward received circumcision the seale thereof as S. Paul sheweth Rom. 4.10 11. This Irenaeus concludeth Quod non per circumcisionem justificabatur homo sed in signum data est populo clarum fuit judicium ipse Abraham qui ante circumcisionem justificatur c. That man was not justified by circumcision but it was given as a signe to the people Abraham is a cleare evidence who was justified before circumcision Chrysostome also rendring a reason why Infants were circumcised thus writeth Altera causa fuit ut re ipsa discerâ—mus nihil animae circumcisionem illam profuisse sed eam signum tantum gratia esse factam c. Another cause is that we should learne that the circumcision did not profit the soule but was onely a signe of grace for children when they understand not what is done to them can reape no profit thereby to their soules Hence also is confuted the note of some Hebrewes that Abraham chap. 17. vers 1. is bidden to be perfect because he had not yet received circumcision whereby he was made perfect for circumcision was no cause but a signe of his election in the covenant Mercer 4. Confut. Baptisme wheretâ— it excelleth circumcision WHerefore whereas Pererius sheweth a threefold preeminence of Baptisme beyond circumcision 1. In the facility or easinesse of it because it is not so painfull to the flesh as circumcision was 2. In the universality and liberty for baptisme is free for both sexes for all Nations that professe Christ at all times circumcision belonged onely to the Israelites and to males and was tied to the eighth day 3. In the efficacie because baptisme absolveth a man from all sinne and the punishment thereof c. We willingly acknowledge the two first points of preeminence but such an efficacie actually to give remission of sinnes neither circumcision had then nor baptisme now for it would then follow that every one that is baptised is surely saved his sinnes being remitted or else that his sinnes being remitted may returne againe But God useth not where hee hath once forgiven sinnes to remember them any more Esech 18.22 Baptisme then we confesse significationâ— in signification and representation is more rich than circumcision was for washing is a more lively resemblance of our cleansing in the bloud of Christ and it is a commemoration of a benefit performed whereas circumcision was a type of the same to be exhibited But otherwise for the efficacie there is no difference they both are seales and confirmations of faith for the remission of sinnes nor actuall conferrers and bestowers of grace 5. Confut. Abraham the first that received circumcision FUrther Herodotus is here found to be in an errour that thinketh that the Egyptians were the first that were circumcised and that the Jewes received it from them Whereas it is evident that Abraham was the first that received circumcision by the commandement of God himselfe and that the Egyptians above 200. yeare after learned it of the Hebrewes that sojourned with them above 200. yeares more 6. Confut. Neither Circumcision under the Law nor Baptisme under the Gospell absolutely necessary Vers. 14. THe uncircumcised male c. shall be cut off c. This place I shewed before quest 1. to be understood not of children that were uncircumcised which was their parents fault and not theirs but of such as were adulti of yeares therefore it is no good reading to say the uncircumcised man childe but the male Zachar for the infant of eight dayes old mentioned vers 12. is of purpose omitted here Hence then it is inferred that there was no such absolute necessity of circumcision that children wanting it should be damned 1. For the children of Israel were not circumcised for the space of fortie yeares all the time of their sojourning in the wildernesse Ios. 5.6 Neither is it noted to have beene any fault to neglect it because they were continually in their journey So they were charged to keepe the Passeover by an ordinance for ever and whosoever kept it not as it was prescribed should be cut off Exod. 12.14 15. yet upon extraordinary occasion as of some uncleannesse or by reason of a long journey they might deferre the eating of the Passeover till the foureteenth day of the second moneth Numb 9.10 11. yea it is evident that the Passeover after the first institution was but once kept in the wildernesse for the space of forty yeares namely in the first moneth of the second yeare Num. 9. 1. And it was not celebrated againe till Iosua his time Iosua 5.10 after they were entred into the land of Canaan 2. Cajetane a popish Writer giveth good evidence here Consentaneum est ut non puniatur nisi qui culpam admisit infantes antem nullam possunt admittere culpam proinde poena hic designata adsolos adultos spectat ut ii solum merito puniantur
little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if we
inferreth that the Law Levit. 18.16 that a man should not marry his brothers wife was but a judiciall law not grounded upon the law of nature and abrogated by Christ and that it is not simply evill so to doe for then it could not be made lawfull by circumstance Bellar. de maâ—ri cap 27. Contra. 1. For a man of a lustfull and uncleane minde to take his brothers wife is against the law of nature and was never lawfull but in this case onely to marry her in obedience to the law and to revive the memory of the dead was not against the law of nature 2. If it had God who is above nature and who giveth law unto nature might in this case grant an indulgence and dispensation for those times 3. Like as then to kill was simply evill and forbidden in the commandement yet in the zeale of Gods glory to kill the wicked as Phinehes did the adulterer and adulteresse and Samuel the king of Ameleck was lawfull and commendable so notwithstanding that law in Leviticus which forbiddeth the discovering of the shame of the brothers wife Levit. 18.16 that is of a filthy and uncleane desire to marrie her it might be lawfull to doe it onely in this case to shew obedience to the law and love to the dead in raising up seed unto him which was not to discover their shame but rather to cover it in that the brother departed had by this meanes an heire to keepe his memory the woman had issue which was childlesse before 4. That this law which forbiddeth to marry the brothers wife was not abrogated by Christ appeareth by Iohns reprehension of Herod that it was not lawfull for him to have his brothers wife Mark 6. 2. Confut. Against the Anabaptists of the lawfull power of magistrates Vers. 24. LEt her be burnt This maketh against the opinion of the Anabaptists who deny that the Magistrate among Christians hath power to put any to death And lest it might be thought onely lawfull in the Old Testament and not in the new the Apostle confirmeth the same saying that the power beareth not the sword for nought and that he is the minister of God to shew revenge upon those that doe evill Rom. 13.4 Now whereas the Anabaptists object that place Matth. 5.38 Yee have heard that it hath beene said an eye for an eye a tooth for a tooth but I say unto you resist not evill c. Where Christ they say restraineth this power of revenging evill given by Moses to the Magistrate the answer here is readie that although this rule was first given to the Magistrate yet the Scribes and Pharises corruptly applied it to private revenge so that our Saviour in this place disanulleth not the law of Moses but speaketh against their corrupt gloses upon it 6. Places of Exhortation 1. Observ. How life is to bee counted a blessing Vers. 6. ER was wicked c. and therefore the Lord slew him Length of daies then simply and in it selfe is a blessing of God and the extraordinarie shortning and cutting off the daies is a curse the blondie and deceitfull man shall not live out halfe his daies Psal. 55.24 yet this is to be understood with certaine conditions and limitations 1. In respect of the times for long life more apparantly was accounted a blessing under the old testament when the people were fed and nourished with temporall promises but under the Gospel we must looke to spirituall 2. Generally upon all the blessing of long and judgement of short life is not shewed It sufficeth that for the demonstration of Gods mercie in the one and of his justice in the other some are exemplified 3. Short life is a blessing when men are taken away from troubles to come as Abiah was of Ierobohams house 1 King 14.13 And long life is a curse when it bringeth shame and dishonour with it as is seene in Cam Calvin 2. Observ. Not to post over the fault to others Vers. 11. HE thought thou lest he die as well as his brethren Iudah layeth all the fault upon Thamar as though her marriage had beene unluckie whereas it was wholly in his sonnes Thus Adam posted over his fault to Eve but wee are taught hereby to examine our selves and to finde out our owne sinne Muscul. 3. Observ. The pronenesse of our nature to sinne Vers. 16. HE turned to the way towards her Wee see in Iudah what mans nature is without the direction of grace how prone and readie hee was to commit this sinne and so carried headlong into it that hee spared not to give her his best ornaments for a pledge his Ring Kercheffe and Staffe Musculus Therefore that exhortation of Saint Paul is necessarie Flie from the lusts of youth and follow after righteousnesse faith love 1 Tim. 2.22 4. Observ. To feare God more than men Vers. 23. LEt her take it to her lest we be ashamed Ioseph feareth more the shame of the world in this case than the displeasure of God as many doe which are given to the filthie sinne of uncleanenesse Calvin But wee should remember what our Saviour saith Feare not them which kill the body but are not able to kill the soule c. Matth. 10.28 5. Observ. After repentance wee must not fall into the same sinne againe Vers. 26. SO he lay with her no more In this Iudah is to bee commended that having committed a sinne of ignorance hee would not fall into the same willingly againe Muscul. so true repentance worketh a detestation of the sinne repented of and godly sorrow bringeth a great care with it 2 Cor. 7.11 CHAP. XXXIX 1. The Method or Argument THis chapter setteth forth partly the prosperous estate of Ioseph in his master Pâ—tiphars house partly his affliction and humiliation in being cast into prison In the first 1. Wee are to consider the cause of Iosephs prosperitie the blessing of God Vers. 1 2 3. 2. The effect thereof the favour of his Master who committed all to his hand to Vers. 7. 3. Iosephs faithfulnesse againe to his Master in refusing to be entised to folly by his Mistresse whereto two reasons induced him the favour and goodnesse of his Master the feare of God Vers. 8 9. In the second 1. Is set forth the cause of Iosephs imprisonmenâ— the false accusation of his mistresse with the probable shew thereof in detaining first and then producing his vesture Vers. 10. to 19. 2. Then is set forth the affliction of Ioseph in being shut up in prison with the other malefactors Vers. 19 20. 3. The qualifying of his affliction in that the Lord so worketh with Ioseph that hee found favour also with the keeper of the prison Vers. 21 22 23. 2. The divers readings v. 1. One of Pharaohs Lords B. Courtiers T. Princes C. Eunuch caet see further for the divers readings of this word seris and tahâ—ch Gen. 37.36 qu. 29. qu. 30. At the hand of the Arabians C. Ismaelites caet v.
2. And the word of God was an helpe to Ioseph C. and the Lord was with Ioseph cat v. 4. And he pleased him S. served or ministred to him cat sheretâ—â— to minister v. 6. Heleft all he had in Iosephs hand cat only the Latine wanteth this clause he knew nothing else H. he knew nothing with himselfe that is which hee had S. P. he tooke account of nothing with him G. hee knew nothing with him C. T. so also the Heb. v. 7. After many daies H. after these words S.P. C. after this B. after these things G.T. heb dabar a word a thing Sleepe with mee H. S. lie with me v. 9. There is nothing in the house which is not in my power H. there is not in this house S. there is none in the house greater than I. G. B. hee himselfe is not greater in the house than I. C.T. heb v. 10. He refused to commit adulterie H. he would not sleepe with her that he might lie with her S. he consented not to lie with her or be in her companie caeter v. 11. Ioseph entered the house to examine his accounts C. to doe some businesse caet v. 13. When she saw c. that she was despised H. that he was fled out caet v. 16. For a proofe of the matter the cloake laid up she shewed to her husband returning home H. she laid up the garment with her till her husband came home caeter v. 17. And said let mee sleepe with thee S. the rest have not this clause v. 19. Giving too much credit to the words of his wife H. when he heard the words of his wife which she told him saying after this manner did thy servant to me caet v. 20. Hee cast him into prison S. into the place of munition or strong place S. into the prison house G.B.P. into the round tower T. sahar a round tower v. 22. Whatsoever was there done was under him H. whatsoever they did there that did hee caet 3. The Explanation of doubtfull questions QUEST I. The meaning of their words saving of the bread which he did eat Vers. 6. HE tooke account of nothing saving only of the bread c. 1. This is neither to bee understood of Ioseph that hee had no other reward for all his service at his Masters hand but the bread which he did eat for it is not like that his Master would deale so hardly with him having committed all to his charge 2. Neither by this phrase is expressed Iosephs parsimonie and sparing diet that hee would not eat of Potiphars delicates yet was faire and well-favoured as the like wee read of Daniel Dan. 1. For this clause is to be referred to Potiphar not to Ioseph saving only of the bread which hee did eat 3. And yet wee refuse the conceit of R. Salomon who by bread here understandeth Potiphars wife for that is a forced and improper sense 4. Neither with Aben Ezra doe wee so expound it as though Ioseph was excluded from medling with his masters meat and drink because it was an abomination to the Egyptians to eat with the Hebrewes for it is said before vers 4. that Ioseph found favour in his Masters sight and served him that is waited and attended upon his person 5. Wherefore the meaning is no more but this that Potiphar freely committed the whole charge to Ioseph taking no account of him but was secure and cared for nothing hee did only eat and drinke and take such things as were provided for him without any more care Mercer Iun. QUEST II. How long Ioseph served in Potiphars house Vers. 7. AFter these things c. 1. The Latine translation readeth after many yeares which although it be true yet it is not agreeable to the words of the text 2. Ioseph spent many yeares in Potiphars house for first he was as a common servant in his Masters house vers 2. Then his master having a great liking of him made him one of his owne ministers or servants to attend his owne person vers 4. Lastly hee made him ruler of his house Iunius 3. It should seeme then that Ioseph served 10. or 11. yeares in Potiphars house before hee was cast into prison from the 17. yeare of his age till hee was 27. he might be three yeare in prison for two yeares after that the chiefe Butler was set at libertie Pharaoh dreamed Gen. 4.2 And Ioseph for expounding his dreame was advanced being then 30. yeare old Gen. 41.46 Mercer Perer. QUEST III. What stayed Ioseph from committing this great sinne Vers. 9. HOw can I doe this great wickednesse and sinne against God 1. Like as the wicked accustomed to doe evill cannot doe that which is good as is said of Iosephs brethren that they could not speake peaceably unto him Genes 37.4 So the righteous established by the grace of God cannot doe evill not in respect of their free-will which by nature is prone enough to evill but because Gods grace stayeth them so that they cannot doe it because they know they ought not Perer. 2. Three things stay Ioseph from committing this sinne the feare of God the love of his Master and his liberalitie toward him and the dutie of the wife toward her husband Mercer 3. Three things in respect of God ought to keepe us from sinning 1. The reverence of his Majestie which seeth and beholdeth all things 2. The consideration of his mercie and benefits received 3. The feare of his judgements Perer. QUEST IIII. Of Iosephs invincible chastitie Vers. 12. HE left his garment in her hand and fled c. 1. Forraine histories make honorable mention of divers famous for their chastitie as Aeltanus of Amabaeus the harper that having a most beautifull wife yet abstained from her and of Diogenes the Tragicall-writer that did the like Valerius Maximus writeth of one Spurima a faire young man who of purpose disfigured and mangled his face because he would not be desired of women and of Hippon a woman of Greece that cast her selfe into the sea to save her chastitie But chaste and constant Ioseph farre exceedeth them all 2. For being in his youthfull yeeres when lust most rageth of the age of 27. and often sollicited and of no meane woman but of the ladie of the house he could neither be intised by her promises nor overcome by her threats as it is like shee did threaten to accuse him falsely to her husband and so seeke his death neither the opportunitie or secrecie of the place could move him for Potiphar and all his servants were absent in solemnizing some festivall day and his wife staied at home fayning her selfe sicke as Iosephus conjectureth neither the impudencie of the woman that laied violent hands upon him and strugled a good while with him till the servants were returned could conquer his chastitie 3. Hee was not therefore so faire without as he was faire and comely within pulchriâ—r in luce
what sex the infant was better than see them on their stooles G. them is added or see them in their birth time V.S. B. looke in the stooles A. P.H. that is into them the word abenim signifieth the stooles of women in travell so called of banim children T.P. 3. The explanation of doubtfull questions QUEST I. Why the twelve Patriarkes are so often rehearsed Vers. 1. THese are the names of the children of Israel The names of the twelve Patriarkes are so often rehearsed in Scripture 1. because of them came the twelve tribes the Priestly also and the Kingly order sprang from thence 2. And this mysticall number of twelve is used in Scripture to describe the spirituall state of the Church under Christ as twelve thousand are chosen out of every tribe Apoc. 7. and the new Jerusalem is set forth by the twelve gates and twelve foundations Apoc. 21. Simler 3. And to shew the truth and constancie of Gods promises in increasing the seed of Iacob of twelve fathers into so many thousands Pellican 4. And beside the dignitie and prerogative of the children of God herein appeareth who are chiefely remembred in Scripture where mention is made of the wicked it is by the way and as it were by accident and in a manner besides the proper intention of the Scripture Ferus QUEST II. Why Iacobs sonnes are not alwayes rehearsed in the same order Vers. 3. ISsachar Zebulon and Benjamin the Patriarkes are seldome rehearsed in the same order for Gen. 46. first Leahs children then her maide Zilpaehs then Rachels sonnes and lastly Bilhah her maides are numbred but here Benjamin Rachels sonne is set before the sonnes of the handmaides the like order is kept Genes 35. So Reuben is here named first but in the order of the campe Iudah hath the first place Num. 2. and when the spies are sent out Numb 13. another order is observed Simler The reasons hereof may be these 1. because in the old Testament for the most part the order of nature not of grace is followed for though Reuben were the eldest in birth yet Iudah had the regall preeminence Bor. 2. This is done that we should not be curious observers of numbers or mens nativities Pellican 3. The Patriarkes had now all received their fathers blessing and were incorporate into one holy people to shew therefore their equalitie and that there was no difference of the tribes before God sometimes one is named first sometime another Ferus 4. But here and Gen. 35. all the children of Iacobs wives as sonnes of free women are rehearsed before the sonnes of the maide servants Iun. Vatab. QUEST III. How they are said to be seventie soules that went downe with Iacob into Egypt Vers. 5. SO all the soules that came of Iacobs loynes were seventie 1. They were beside Iacob 66. with Iacob 67. with Ioseph his two sonnes 70. so then in this number Iacbos wives are not reckoned but onely those which came out of his loynes but Ioseph must be included and therefore it is added but Ioseph was in Egypt Iunius readeth cum Iosepho with Ioseph in the same sense 2. Whereas the Septuagint read 75. whom S. Luke followeth in Stephens storie Act. 7. because it was not safe to depart in a matter of number from the received translation Iunius thinketh that in that number all are comprehended beside Iacob that are rehearsed in that catalogue as Iacobs two wives Er and Onan which all make 75. But why should Iacob be left out in the number of 75. and included in the number of 70. and to what purpose should Er and Onan be comprehended in that summe seeing they were dead before and went not downe into Egypt But seeing the Septuag Gen. 46. doe rehearse five nephewes of Ioseph Machir and Gilead his sonne of Manasses Sutalam and Edem his sonne and Taam of Ephraim it is more like that S. Luke for the reason before alleaged therein followeth the Septuagint Aretius See more of this upon that question Gen. 46. QUEST IV. Of the wonderfull multiplying of the Israelites in Egypt 7. ANd the children of Israel fructified c. 1. The people increased exceedingly which is here expressed by foure words of like significations pâ—ru they fructified ijsrezu they brought forth in abundance as the fish ijrbu they were multiplied and jagghatzuus they waxed strong Simler 2. and so accordingly they multiplied that of 70. persons there came 700000. of every one tenne thousand Pellican Yea whereas above sixe hundred thousand of men able to goe to warre from twentie yeeres old and upward were numbred that came out of Egypt Numb 1.46 out of which number were excepted all the males under twentie and all the old men beside the women which were not so few as the men seeing it was not unusuall in those dayes for one man to have divers wives it may be supposed and is so judged by some that the whole number could not bee lesse than thirtie hundred thousand Perer. 3. QUEST V. In what time the Israelites so exceedingly increased FUrther this multiplying of the Israelites to take the longest time from the first going downe of Iacob to the returne of the Israelites thence was in the space of 215. yeeres Some thinke that the greatest increase was the first hundred yeere after that generation was dead vers 6. which is usually taken in Scripture for the space of an hundred yeeres Simler But there by that generation are understood onely the men of that age Vatab. Augustine taketh all the time after the death of Ioseph which Perer. counteth an 145. yeeres But the chiefe time of this increase was after Iosephs death before the time of their servitude how they increased also in the time of their bondage is declared afterward vers 12. Neither need this seeme strange that in the space of 215. yeeres the Israelites did so wonderfully increase seeing that forren authors doe write that Ninus who began to reigne 250. yeeres after the floud did lead in his armie against the Bactrianes 700. thousand footmen and two hundred thousand horsemen Diod. Sicul. lib. 3. cap. 2. ex Ctesia Perer. QUEST VI. By what meanes the Israelites increased HOw this wonderfull increase should be wrought 1. we neither need to thinke with Augustine that it was miraculous 2. nor with the Hebrewes to imagine that every one of them brought forth two or three at a birth Pellican For although it be often seene that women may have many at a birth as Aristotle maketh mention of one that had twentie at foure times five at every birth and that it is usuall in Egypt for the women to have two and three and sometimes five at a birth Trogus reporteth that in Egypt they bring forth sometimes seven at once Bor. yet this is not usually nor often seene 3. Therefore supposing as is most like that all the Hebrew women were very fruitfull that they bore betimes and were child-bearing long being not cut off by
not be amisse first to examine his reasons and then to confirme the truth 1. He urgeth these and such like places That God would have all men to be saved and come to the knowledge of the truth And I will not the death of a sinner If mercy be offered to all then the way is open for all to returne unto God Contra. 1. God indeed offereth himselfe unto all and denieth not the externall meanes to any if they had grace to apprehend them The Gospell hath beene preached to all the world and is many times to the impenitent and reprobate so God offereth grace to all but all will not receive it Augustine hereof thus writeth Correctio medecinabiliter omnibus adhibenda est etiam si salus aegrotantis sit incerta c. The wholesome medicine of admonition must be ministred to all though the health of the sicke be uncertaine that if he which is admonished belong to the predestinate it is unto him a wholesome medecine if he doe not it is a penall torment 2. The argument then followeth not God calleth all to repentance therefore all may have grace to repent The Scripture saith many are called but few are chosen Ambrose saith In aliis praevaluisse gratiam in aliis reâ—iluisse naturaâ— That grace prevaileth in some in others their obstinate nature resisteth 2. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken till they come into hell Contr. Everlasting punishment in hell is the end and execution of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Iudas and they whom the Apostle saith God gave them over to a reprobate sense Rom. 1.28 3. If any had beene in this life wholly excluded from grace Pharaoh of all other was most like yet his state was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Contr. 1. He reasoneth flatly against the Apostle who propoundeth Pharaoh as a vessell of wrath prepared to destruction Rom. 9. Now if there be hope for the vessels of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9.18 As God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebachadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other this sheweth their state to be most differing for if Pharaoh had beene no more hardned than Nebuchadnezzar was he would likewise have repented 4. We are to despaire of none in this life therefore it is possible for all to repent Contr. 1. Such as wee see and know commit a sinne unto death which is the irremissible sinne against the holy Ghost which I confesse is a rare thing now to be discerned such wee may despaire of because the Apostle forbiddeth us to pray for them 1. Ioh. 5.16 And those for whom the Lord did forbid Ieremy to pray chap. 7.16 what hope I pray you was there of them 2. Though wee in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent wee judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not But on the contrary side that some in this life are so hard hearted that they cannot repent and so are incorrigible and without hope of remission of sinnes it is proved thus 1. Sinne against the holy Ghost is irremissible as our Saviour saith He that blaspphemeth against the holy Ghost shall never have forgivenesse Mark 3.29 Therefore there are some in this life that cannot repent neither can have their sinnes forgiven them And because Bellarmine and Pererius and the rest here answer that the sinne against the holy Ghost is said to be irremissible not because it cannot at all be forgiven but because it is hardly forgiven therefore to prevent this objection that place of the Apostle is also urged that it is impossible for such to be renued by repentance Heb. 6.6 that which is impossible is not only hardly done but not at all 2. The foreknowledge and decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath foreseene some to be damned and decreed them to bee rejected as Iudas is called the childe of perdition Ioh. 17. therefore it is not possible for such to come to repentance to be saved therefore Gregory saith well Qua non sunt praedestinata obtineri non possunt Those things which God hath not predestinate cannot be obtained But God hath not decreed repentance for them that are rejected and reprobate 3. There is no hope of forgivenesse for that sinne for the which it is not lawfull to pray but there is a sinne unto death for the which we are forbidden to pray 1. Ioh. 5.16 Ergo c. Pererius answer here is that by sinne unto death is meant that sinne wherein a man continueth unto death and so dying therein he is not afterward to be prayed for Contr. 1. It would follow by this reason that no sinne of any is to bee prayed for while hee liveth for how doth any know whether a man may continue in a sinne till his dying day 2. The Apostle speaketh of such sinnes which a man seeth his brother to sinne now sinnes are onely seene to be done in this life neither is a mans repentance knowne which God may give him in his very passage out of the world 3. Let them shew us any place in all the Scriptures that authorizeth prayer for the dead if they can wherefore they are not to give a sense of Scripture that cannot be warranted by Scripture 4. The Apostle therefore calleth it a sinne unto death for the which there is no forgivenesse and so is there no sinne but blasphemy against the holy Spirit And thus Ambrose expoundeth it Non potest ibi exoratio esse veniae ubi sacrilegis est plenitudo there can be no intreating of pardon where there is fulnesse of Sacrilege 4. Where there can bee no repentance there can be no remission of sinnes but some have such hard hearts that they cannot repent Rom. 2.4 therefore the sinnes of such are irremissible 5. Hereunto may be added the testimonies of Cyprian Non posse in Ecclesia ei remitti qui in Deum deliquerit that he can find no forgivenesse in the Church that sinneth against God lib. 3. de Quirinum cap. 28. Of Ambrose Cassa erat proditâ—ris poenitentia qui peccavit in spiritum sanctum The betrayers repentance was in vaine having sinned against the spirit of God in Luc. 22.
stocke of Iesse and of the graft that should grow out of his root Isay 11.1 who should make our bitter waters sweet as he saith Come unto me all that labour and I will refresh you Borrh. 3. It signifieth also that our bitter afflictions by faith are made easie and pleasant which remaine bitter sowre and tart Nisi fide adhibeamus ad lignum crucis Christi Vnlesse we doe apply by faith the wood of Christs crosse that iâ— beleeve in his death Osiander So also Augustine Praefigurans gloriam gratiam crucis It prefigured the glory and grace of the crosse 4. This further sheweth what wee are by nature and what by grace by these bitter waters the Lord would bring to light Amaritudinem quae in eorum cordibus latebat the bitternesse which lay hid in their hearts Calvin By nature therefore our waters that is our thoughts and all our actions are bitter but they are washed and purified by grace and faith in Christ. QUEST XLIII What law and ordinances the Lord here gave his people Vers. 25. THere he made them an ordinance and a Law 1. The Hebrewes thinke that this Law here given them was concerning the Sabbath which in the next Chapter is confirmed and established where they are forbidden to gather Manna upon the Sabbath But the law of the Sabbath was more ancient for immediately after the creation the Lord sanctified the seventh day of rest to bee perpetually observed and kept of his Church And it is not to be doubted of but that the Israelites kept the Sabbath in Egypt as may appeare by the institution of the Passeover wherein both in respect of the number of the seventh day prescribed to be an holy convocation and by the manner of keeping the same in resting from all servile worke Exod. 12.16 there seemeth to be relation to the rest of the Sabbath and seventh day which they were already acquainted with after the ensample whereof they should keepe the seventh day of unleavened bread 2. Lyranus thinketh that these were certaine ceremoniall Lawes as of the red cow prescribed afterward at large Num. 19. and other rites of legall purifyings as also some judicials But this is only his conjecture without any ground the first Law that was given the people after they came out of Egypt was the morall Law and before this it is evident that there were certaine ceremoniall rites and judiciall equities kept by the Fathers so that this was not the first time and place that they received such things 3. Simlerus is of opinion therefore that such ceremonies and rites as were preserved and continued by tradition from the Fathers were here by the authority of God confirmed that they should not take them as grounded upon custome only but warranted and commanded by God But it seemeth by the phrase He set them an ordinance that they received an ordinance not given them before and seeing that the Lord intended shortly within the space of little more than a moneth as may be gathered chap. 16.1 and chap. 19.1 to give them Lawes and ordinances in mount Sinai there appeared no such necessity to prevent that time and place 4. Pellican understandeth the Lawes and ceremonies which were given afterward in mount Sinai Eo loci sed non jam tunc About that place but not at that time But neither about that place were the Lawes given which were delivered in mount Sinai for betweene Marah and the desert of Sinai they had six stations or mansions as they are numbred Num. 33. from verse 9. to vers 16. And this Law here mentioned was given at this time while they stayed in Marah where they proved and tried their faith and obedience as the next words shew 5. Some thinke that the Lord here gave them Lawes Non scriptura sed ore ut justè viverent not in writing but by word of mouth that they should live uprightly Ferus And what Lawes they were is not here expressed Osiander But to what purpose should a Law be given not written that the people might alwayes have it in remembrance 6. Therefore what this Law and ordinance was is here in the next verse expressed where the Lord moveth the people to the obedience of his Lawes with promise to bee their protector in keeping them from the plagues and diseases of Egypt Iun. So that the Lord in this place dealeth two wayes with his people Postquam aqua penuria illos examinavit verbo etiam admonuit After he had tried and examined them with the want and penury of water hee doth also by his Word admonish them to be more obedient Calvin QUEST XLIV Why the Lord at this time gave his people a Law NOw why the Lord gave them this Law and ordinance in Marah the reasons may be these 1. Because the people a long time having beene in bondage were not used to the Lords yoke they might have said then with the Prophet Isai. 26.13 Other Lords beside thee have ruled us therefore Hoc populo longa servitute oppresso forte iâ— dissuetudinem venerant Because the people by their long servitude might perhaps have growne to a disuse the Lord giveth them a Law Simler 2. The Lord in thus doing Pactum cum patribus factum renovat Doth renne the covenant made with their Fathers Pellican Hee doth give them a Law to put them in mind of the ancient covenant made with their forefathers 3. The Lord taketh occasion by this present benefit in providing of them water in their distresse to take triall of their obedience Postquam aquae penuria examinavit populum After he had examined them with the penury of water Calvin Which might serve as a preparative to move them to obedience 4. Because they were a carnall and disobedient people they had need of a Law to bind them Carnales enim cancello legis indigent For carnall men had need to be held in by a Law Ferus As the Apostle saith The Law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 19. 5. The Lord here giveth them a Law to shew what was the end of their deliverance and redemption out of Egypt not to live as they list but to walke in obedience before God Populum docet ne ex servitute liberati ad carnis libidinem deflectat He teacheth the people lest they being delivered out of bondage should turne unto the lust of the flesh Pellican 6. And beside the Lord would by this meanes Paulatim populum jugo legis adsuefacere By little and little acquaint his people with the yoke of his Law which he was purposed to deliver more fully in mount Sinai Osiander So also Simler and Borrh. QUEST XLV Who is said here to tempt him ANd there he â—â—oved him 1. Some doe understand this of the people that they should tempt God and in that sense it is understood two wayes either that they tempted God after he had given them a Law which sheweth the
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
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
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 but tbe Sonne and the holy Ghost are
cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of contrary things of life and death peace
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 but this is understood of Gods judgement
fathers doe not redound to the children if they doe not imitate them in evill Ex Lippom. All these fathers doe understand that clause eorum qui odorunt me Of those that hate me not of the fathers alone as Tostatus but of the children also named before that it answereth to them all and so not onely the construction of the words giveth it for this clause being the last of the sentence sheweth it hath reverence to that which goeth before but the other opposite part Vnto thousands that love me doth more manifest it for there is no mention made of fathers but of the thousand generations unto whom this condition is annexed Of those which love me But against this exposition which in this place I preferre before the rest it will be thus objected 1. Object If the father be evill and the sonnes evill they shall not onely be punished unto the third and fourth generation sed etiam in mille but to a thousand Tostat. Answ. It is true that the generation of the wicked shall be punished for ever so long as they continue evill but the exemplarie sinnes of the fathers are said to be visited onely to the third and fourth generation because so long the impietie of the fathers may be had in remembrance Wee therefore here understand not the particular sinnes onely of the wicked children but the exemplarie sinnes also of the fathers concurring with the other 2. Object The children of righteous parents are rewarded to a thousand generations onely for the righteousnesse of their fathers therefore the other are punished onely for the wickednesse of their fathers Tostat ibid. Answ. This argument may better be retorted for as the posteritie of the righteous if they doe degenerate shall bee punished notwithstanding the righteousnesse of their fathers as the Prophet sheweth Ezech. 18.13 so the children of wicked parents leaving their fathers sinnes shall not be partakers of their punishment as the Prophet saith Hee shall not die in the iniquitie of his father Ezech. 18.17 Then as the Lord sheweth mercie to thousands but conditionally Of those that love him so he visiteth the iniquitie of the fathers upon the children with the like condition Of those that bare him if both father and children are alike haters of God 3. Object If the children bee punished because they doe participate with their fathers in their sinnes Tune non patris portat 〈…〉 Then he beareth not his fathers sinne but his owne Lippom. Answ. It followeth not they are punished for their owne sinne therefore not for their fathers for one and the same punishment there may be divers causes but the iniquitie of the fathers and the children may concurre together to maâ—e 〈◊〉 punishment Vrsin 4. Object The sense of the punishment of the posteritie cannot reach unto those which are dead of their ancestors therefore this commination is nothing to the parents Answ. 1. The evill parents are vexed with the punishment of their children Cum vident eos cruciari viventes When they see them to be tormented while they live for unto the fourth generation men may live to see their offspring Tostat. 2. Or though they live not to see the punishment of their children yet this may move them while they live that they know assuredly that God will punish their seed after them for their sinne when they are dead 5. Object But why doth not God give grace unto all the posteritie of the wicked as well as to some that they may repent and turne from the wickednesse of their fathers Answ. God is not tied to any man he doth them no wrong in withholding his grace and leaving them to their owne nature for God giveth his grace to whom he will and detaineth it from whom he please and though he should denie his grace to all none could complaine Galas So then wee resolve upon this sense that both this commination here threatned and the promise of mercie exhibited are conditionall the one if the children doe continue in their fathers sinnes the other if they embrace the love of God together with their righteous fathers And herein together with the consent of the ancient Fathers and Interpreters doe concurre our new writers Pelarg. Marbach Calvin Simler Galas Borrh. Pellican Oleast Osiand with others whose particular sentences herein agreeing with the testimonies already alleaged it were needlesse to rehearse Lyranus toucheth both these last interpretations yet seeming to preferre the latter Temporali poena justè filii puniuntur à Deo pro iniquitate patrum quia in hoc puniuntur patres The children are justly punished with temporall punishment of God for their fathers iniquitie because herein also the fathers are punished Alio modo intellegitur de poena aeterna quae infligitur filio pro iniquitate patris in quantum est imitator paterni sceleris It is understood another way of eternall punishment which is inflicted upon the sonne for the iniquitie of his father because he is an imitator of his fathers sinne QUEST VIII Why mention is made of the third fourth generation VNto the third and fourth generation c. 1. Some thinke that this was no generall law but onely concerned that present age of the Israelites and therefore the Lord maketh mention of the third and fourth generation because now the Israelites came out of Egypt in the fourth generation as the Lord foretold unto Abraham Gen. 15.16 and in this fourth generation they committed that grievous Idolatrie in making a golden Calfe therefore the Lord threatned them that if they committed Idolatrie hee would bring upon them the sinnes committed by their fathers in Egypt in the second and third generation in worshipping the Idols of Egypt Ex Procop. But this cannot bee the reason why mention is made here of the third and fourth generation for as the other part of the promise of mercie to a thousand generations is generall so also is this commination generall because also the precept is generall to take heed of Idolatrie 2. Rupertus giveth this reason Iniquitatem patrum qui fratrem suum Ioseph vendiderant nunc reddiderat c. He rendred now upon the fourth generation the iniquitie of their fathers that sold Ioseph for now mount Sinai smoked in terrible manner as though the Lord came downe to take revenge of them Contra. 1. But in this fourth generation God delivered them out of bondage and had wrought wonderfull things for them both in Egypt and in the wildernesse therefore this was a time rather of mercie than of judgement 2. And if God had visited that iniquitie upon them now the posteritie of Iosâ—pâ— should have smarted as well as the rest 3. Further this commination is specially intended for the sinne of Idolatrie which the brethren of Ioseph were not guiltie of then for Iakob before had buried all their strange gods under an oke Gen. 35. 3. Procopius thus understandeth these foure generations for the foure ages of the world the 1. from the creation
was no guile Ioh. 1.47 hee was a just harmelesse and innocent man Contrarie hereunto are all kinde of hurting or harming others by violence oppression of purpose or negligence of such speaketh the Wise-man They cannot sleepe unlesse they doe evill Prov. 4. 2. Another vertue is gentlenesse mildnesse not to bee apt to quarrell upon every occasion but to bee patient in bearing of wrongs and readie even to forgive our enemies as David spared the life of Saul and endured with patience the reviling of Shemei Contrarie hereunto are 1. Stupiditie not to be angrie or moved at all no not for manifest and notorious wrongs and injuries as Saul saved Agag alive whom Samuel through a just indignation for the great wrongs which that nation had done to the people of God hewed in peeces 2. Anger rage desire of revenge wherein David offended in purposing to put Nabal and his house to the sword in his furie and rage 1 Sam. 25. 3. A third vertue is Peaceablenesse to bee carefull to avoid all offences and occasions of contention and to end and compound strifes and contentions being once risen as Moses did betweene the two Hebrewes Exod. 2. and as Abraham moved to have a separation betweene him and Lot their servants and their cattell for avoiding of further contention Genes 13. Contrarie hereunto it is to be turbulent and unquiet to move sedition discord enmitie such were the seditious in Israel Core Dathan and Abiram Numb 16. Vertues furthering and helping our neighbour are 1. Just severitie in punishing of offenders which is the office of Magistrates who are the Ministers of God in that behalfe as David worthily put to death those two Captaines that had murthered Ishbosheth 2 Sam. 4. Contrarie hereunto are 1. Injustice rigour and crueltie as Herod beheaded Iames and laid hand on Peter also Act. 12. 2. Connivence and remisnesse as God was angrie with Ahab because hee had let Benhadad escape 1 King 20.41 2. Zeale and indignation for the wrongs and injuries offered to men as Abraham armed his houshold to goe and rescue Lot Gen. 14. Contrarie hereunto is carelesnesse of others miserable and afflicted estate as in Pharaohs Butler that remembred not Iosephs afflictions 3. Mercie and commiseration to bee grieved for the miseries of others as David and his companie wept when the Amalekites had smitten Ziklag 1 Sam. 30.4 Contrarie hereunto is hardnesse of heart to have no feeling compassion as the rich Glutton had not of Lazarus Luk. 16. Ex Vrsin 3. Places of confutation 1. Confut. Against the Stoikes that denied any passion at all to be in a wise man WHereas it is shewed before that even rash and unadvised anger is forbidden in this precept according to the doctrine of our blessed Saviour Matth. 5.22 The Stoikes are confuted whose opinion was that the passions of anger and of other such like affections were not incident unto wise men but the opinion of the Peripatetikes was that Ira cadit in sapientem sed moderata that anger is incident to a wise man but moderate and temperate which opinion commeth neerer the truth Et primò patet authoritate And this first is evident by the authoritie of the Gospell which sheweth anger to have beene in our blessed Saviour Secundò ratione Againe it is manifest by reason for if all the passions of the minde were contrarie to vertue there should be some powers of the soule in vaine Imo essent homini in nocumentum they should be to a mans hurt as the facultie of anger and desire but God made nothing in vaine Further anger is taken three wayes Primó prout est in solo judicio rationis absque commotione animi first as it is in the judgement onely without any commotion of the minde and so the Lord in Scripture is said to bee angrie Secondly it is taken for the passion of the minde which sometime is ordered and ruled by reason as when one is angrie Quando debet quantum debet pro quo debet When he ought as much as he ought and for what he ought to be angrie and then it is a note of zeale Thirdly there is a kinde of anger Qua refugit judicium rationis which refuseth and rejecteth the judgement and direction of reason and this is alwayes sinne Thomas in opuscul 2. Confut. Against those that thinke no anger to be forbidden THere are some further that doe hold that anger is not at all forbidden in this precept 1. Because it is naturall 2. We read that God himselfe in Scripture is said to be angrie 3. Christ himselfe was and the holy Saints and Prophets as Moses and Paul 4. The Apostle forbiddeth not to be angrie but onely to persevere and continue in it Ephes. 4.26 Answ. 1. Naturall and moderate affections are the worke of God in the nature of man and so they are not forbidden but those affections which were perfect and good in the nature of man before sinne entred are now through the sinne of man perverted and corrupted and refuse to be subject to reason and so had need to bee reformed by grace these violent and intemperate affections are forbidden and so anger not simplie for to be angrie with that which is evill is commendable So our Saviour condemneth not all anger but when a man is angrie with his brother unadvisedly Matth. 19.22 2. God is not said to be angrie as man is it is no passion or perturbation in God but the Scripture so speaketh of God according to our capacitie for Ira est appetitus ultionis anger is a desire of revenge and therefore because man cannot punish without anger God is said to be angrie quando punit scelera when he punisheth sinne ultio ejus ira dicitur his revenge is called anger 3. These naturall affections and passions of the minde were otherwise in Christ than in us in him they were temperate and moderate without sinne as they were first created in man and such kinde of anger we grant is not forbidden 4. The last reason sheweth that all anger is not forbidden but that onely which exceedeth measure as to be too much inflamed with anger and to continue long therein which we also grant ex Simler 3. Conf. Against the Anabaptists that it is lawfull for Christians to beare armour and to make warre WHereas out of this prohibition Thou shalt not kill is excepted the lawfull Magistrate which either putteth to death or maketh just warre we are here to deale against the Anabaptists who hold it unlawfull for Christians to beare armour or weapons or to wage battell Their reasons and arguments are these 1. Our Saviour in the Gospell biddeth that we should not resist evill but whosoever will smite thee on the left cheeke turne to him the right also Matth. 5.39 Answ. 1. It is evident that our blessed Saviour doth not here bring in a new law but onely freeth the law from the corrupt gloses of the Scribes and Pharisies he therefore giveth the
same sex but in degrees forbidden such is incest with those that are neerely joyned in affinitie and consanguinitie and though none of these fall out yet if by violence any be forced to uncleannesse as in the ravishing and deflowring of wives or Virgins all these are more odious than adulterie and therefore they are likewise forbidden 2. Vrsinus thus reasoneth The end and scope of this precept is to be considered which is to preserve chastitie and to maintaine matrimonie whatsoever then is contrarie hereunto is forbidden and therefore all acts of uncleannesse as well adulterie as others which are against chastitie and matrimoniall sanctitie are here restrained 3. Calvin addeth further Lex est juste vivendi perfecta regala The law is a perfect rule of righteous living therefore not one kinde of uncleannesse but all whatsoever are in this precept restrained which are against righteous and upright living as all unnaturall uncleannesse incest fornication all pollutions wherewith the bodie is defiled QUEST IV. Of the sinnes of unnaturall lust THe unnaturall sinnes of uncleannesse are of three sorts 1. Those which are committed with another kinde as with brute beasts Levit. 18.23 Thou shalt not lie with any beast to be defiled therewith which enormous and monstrous sinne doth violate the law of nature and bringeth a great infamie upon mankinde in that any should bee found among them of such beastly and vile inclination Tostat. qu. 23. And herein is discovered the wickednesse and corruption of mans nature which without Gods grace is prone even unto the most vile monstrous and ugly sinnes 2. Another kinde of unnaturall lust is that which is committed with that sex which is not for that naturall use which was the sinne of the Heathen When man with man wrought filthinesse Rom. 1.27 Such were the Sodomites which with one consent came from all quarters of the Citie and beset Lots house and would have offred villanie unto the two young men which were indeed two Angels whom Lot had received into his house Genes 19. These whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liers with men with others there named are without their great repentance excluded the Kingdome of heaven and inheritance of God 1 Cor. 6.9 3. The Apostle in the same place nameth also the third unnaturall sinne of lust of those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effeminate wanton and lascivious persons molles as the Latine Interpreter translateth who doe commit uncleannesse with the same kinde with the same sex and with the same person that is with themselves in the voluntarie emission of their nature such as was in part the sinne of Er and Onan the sonnes of Iudah whom the Lord destroyed for their wickednesse Gen. 38. these are so called molles tender delicate effeminate Quia nullam tristitiam tolerare possunt because they can endure no griefe in resisting of carnall concupiscence Tostat. quast 22. QUEST V. Why some kinde of uncleannesse is not forbidden by humane lawes BUt here the question will bee demanded what the reason is seeing this kinde of filthinesse is odious before God and man and by the Word of God condemned yet the lawes of men make no provision against it Hereof two reasons may be rendred 1. Because this kinde is committed secretly so that it cannot bee proved by witnesse and so by due proofe be censured such sinnes the lawes of men specially provide for as may be by witnesse or other evidence manifested now this uncleannesse can hardly be brought to light but by the parties themselves who are not so impudent as to act any such thing in open view as the Priest of Priapus standing aloft upon the staires used to shew his privie parts unto the people to provoke their beastly lust So also other secret sinnes as the adulterie and murther of the heart mens lawes cannot meet with unlesse they be such as are against the state of the Prince and Commonwealth for then even such thoughts and purposes though they take no effect yet if they can be discovered as by the confession of the parties or by their fellow conspirators are worthily punished Tostat. quaest 22. 2. Another reason is because Solos actus justitiae mandat humana lex humane lawes onely command the acts of justice and forbid all such acts whereby one hurteth another and so humane societie is hindred hereof it is that intemperance prodigalitie pride cowardlinesse and such like are not censured by humane lawes because they are no acts of injustice tending to the hurt of others So other acts of uncleannesse as of adulterie incest rape are by law restrained because the hurt and disgrace of others is thereby procured but this mollicies licet sit actus intemperantia non est tamen actus injustitia c. This effeminate pollution of the body by it selfe though it be an act of intemperancy yet it is no act of injustice because none other is hurt thereby which thing humane lawes especially provide for Tostâ— quâ—st 22. QUEST VI. Of the greatnesse of the sinne of adulterie THou shalt not commit adulterie Here by the very letter of the law that grievous and hainous sinne of adulterie is forbidden the greatnesse of which sinne is thus amplified and set forth 1. Ambrose thus describeth the sinne of adulterie God made two in the beginning and commanded that they two should be as one flesh Quod unum separas corpus c. naturae adulterium est In that thou doest separate one bodie c. thou doest adulterate nature c. First therefore by adulterie the holy institution of God is violated which maketh man and wife but one flesh Ambros. Hexemer lib. 5. cap. 7. 2. Chrysostome multiplieth many reasons together Qui capta uxore post hoc carnis remedium alieâ—â— injuriatur nullam veniam consequitur hoc jam lascivia est c. He that having taken a wife wrongeth another woman shall hardly finde pardon for this is a sinne of wantonnesse 3. Si suam repudiare alii vacare non licet c. If it be unlawfull for a man to put away his wife and use another which is a kinde of adulterie how much more is he to be blamed qui suae aliam addit which joyneth another to his wife 4. Againe the greatnesse of the sinne of adulterie appeareth by comparing it with other great sinnes it is so hainous before God Vt si â—xor ab Idolatra viro ipso nolâ—nte discedat puâ—â—atur sin ab adultero minimè That if the wife depart from an husband that is an Idolater against his will shee is punished if from an adulterâ—â— she is not the first the Apostle sheweth that it is unlawfull for a woman to depart from an unbeleeving husband being willing to dwell with her 1 Cor. 7.13 but for adulterie the wife may be dismissed Matt. 5.32 5. Further by comparing of the effects together this sinne appeareth what it is Qua cum infideli habitat non est immunda
this doubt there is a threefold kinde of liberty to be considered a naturall liberty civill and spirituall 1. The naturall liberty I call that wherein Adam was created being subdued to no bondage neither spirituall of sinne nor corporall in any outward subjection to any creature but as he had a freedome of will and was made Lord of his affections within that he needed not to have sinned unlesse he would himselfe so he had the dominion of the creatures given unto him This originall liberty of nature considered servitude and bondage was brought in as a punishment of sinne and so is not simply and of it selfe agreeable to the Law of nature 2. But now since Adams fall there is another kinde of civill liberty and civill servitude opposite unto it Civill liberty is defined to be a naturall faculty for every man to doe as himselfe liketh nisi si quis aut 〈◊〉 aut jure prohibetur unlesse one be hinâ—â—â—d by force or in right for that is no true liberty for a man against right to doe what him liâ—teth serâ—itude contrariwise deâ—â—eth unto a man power vivend◠〈…〉 to live as he would according unto nature Now this servitude simply accordeth not with nature as the Apostle saith If yet thou mayest be free use it rather 1 Cor. 7.21 shewing that every one by nature desireth liberty and freedome But after a sort this servitude is agreeable to nature not simply or of it selfe but as other punishments are said to be naturall as tending to the maintenance of society among men which is properly naturall And if it be objected why since all men are fallen in Adam and so brought into subjection why all likewise become not servants the answer is that two things must be considered in this our corrupt state the one is the Law of corruption brought in by sinne the other the goodnesse of God that although all men are subject by sinne to the same bondage and corruption yet the goodnesse of God qualifieth that slavish condition of nature as that some doe enjoy an outward liberty and freedome like as in the inward faculties of the soule the Lord giveth unto some more light of understanding dexterity of wit profoundnesse of judgement and other naturall gifts than unto others 3. The spirituall liberty is wrought in us by grace in Christ which is from the subjection of sinne and malediction of the Law that our conscience is no more terrified with slavish feare but we are at peace with God and beside by this spirituall liberty the faithfull have restored unto them the dominion over all creatures that though not in externall possession yet in a spirituall right all things are theirs whether the world life death things present or things to come 1 Cor. 3.22 and all things worke to the best to those that love God Rom. â— So these may very well stand together externall servitude and spirituall freedome it is possible for one to bee a freeman to God and yet a servant in the world and another to be a bondman to sinne and yet free in the world for there are divers objects of these two kindes of liberty and bondage the outward freedome respecteth this life and state the free use of riches and pleasures of this life the spirituall and internall freedome hath set before it the salvation of the soule the favour of God and life eternall Christian religion then overthroweth not the diversity of degrees among men But as Christ though he were by his spirituall right free from all taxes and impositions yet lest he should offend payed poll money Matth. 17. so Christians though they are made free by faith in the Sonne yet for the maintenance of peace and love and avoiding of offence in disturbing the temporall State they are bound as well as others to be subject unto the powers of this world Et potestatibus 〈◊〉 nos subjici in eo homine qui elementis ex quibus constat subditus est In respect of that man of ours which is subject to the elements whereof it consisteth Borrh. QUEST XI How these six yeeres are to be accounted Vers. 2. HE shall serve thee six yeeres in the seventh he shall c. Some doe expound this De publico generali anno septimo of the publike and generall seventh yeere some of the private as every mans service began Lippoman But that it is to be understood of the publike yeere of intermission it may be made plaine by these reasons 1. Because whereas every seventh yeere was appointed a yeere of intermission to forbeare tilling of the ground or exacting of debts Levit. 25. Deut. 15. if every man should make a yeere of remission of servants in his owne house and not observe the generall and solemne yeere of intermission this would have brought in and bred a great confusion Tostat. 2. This also appeareth by the analogy of the great yeere of remission which was in the fiftieth yeere for there the buying of possessions or servants was noâ— to be counted from the time of such buying but from the yeere of Jubile for as many yeeres or few remained of the Jubile so was the price to be valued Leviâ— 25. Tostatus 〈◊〉 Lyran. 3. And beside seeing in the seventh yeere there was a 〈…〉 for if a man might exact serâ—ice of his servant and not 〈…〉 more base than their substance which is not to be 〈…〉 then the meaning is not that every 〈◊〉 of the Hebrewes 〈…〉 for it might so full 〈◊〉 that he should serve but one if he were bought immediatly before the yeere of Jubile but that he should not at any time serve above six yeeres Tostat. QUEST XII The reasons why they ought to set their servants free HE shall goe out free for nothing 1. That is he shall pay nothing for his liberty because he is made free by the Law nor yet for any thing else As if the servant had lien sicke any time of the yeeres of his service and his master had beene at cost in healing of him his master in this case was to expect no recompence because his servant was as his possession even as the oxe or asse purchased for his profit and therefore his master was to stand to the losse of it Tostat. qu. 6. 2. And the reasons why this favour was to be shewed unto the Hebrewes being servants were these 1. The Lord saith For they are my servants which I brought out of the land of Egypt Levit. 25.42 that is he doth not only put them in minde of that generall benefit of their deliverance out of the bondage and servitude of Egypt the remembrance whereof ought to make them kinde and mercifull to their servants the Hebrewes which were partaken of the same common deliverance But the Lord likewise pleadeth his right and interest in them saying They are my servants so that although the Lord did somewhat depart from his owne right in suffring of them to serve six yeeres in regard of
were Eldad and Medad Gloss. interlinear But this cannot be for those seventy Elders were appointed after the campe was removed from Sinai and pitched in Kibrath Hattavah which was the next station beyond Sinai Numb 33.16 But now the Israelites remained at mount Sinai 2. Some are of opinion that these seventy Elders were appointed when Iethro gave counsell to Moses that is six out of every tribe which make 72. but the even number is set downe Simler But those Captaines over the people which were chosen according to Iethro his direction were heads over thousands hundreds and fifties chap. 18.25 they were then more than seventy 3. Neither were these seventy such as before time the people had chosen out for their Rulers answerable unto the number of soules that went downe with Iacob into Egypt as Calviâ— seemeth to thinke for it seemeth that before Iethro gave that advice to Moses there were no such Governours and Rulers over the tribes because Moses then needed not to have wearied himselfe in hearing their causes himselfe alone 4. Wherefore these were no speciall Elders that before were elected and chosen out but such as Moses did single out upon this occasion out of the more honourable sort of the people and therefore they are called vers 11. eetzilee separated or selected And Tostatus holdeth this as a reason because the word Elders ziene in the Hebrew hath no article set before it as is usuall in that language when any speciall persons of note are named But though his reason doe not alwayes hold yet his opinion seemeth of the rest to be most probable Tostat. qu. 3. QUEST III. Why Moses went up into the mount alone Vers. 2. ANd Moses himselfe alone shall come neere to the Lord c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God the people stand farre off and come not neere at all Aaron and his two sonnes and the seventy Elders ascend with Moses to some part of the mountaine but Moses himselfe only goeth up unto God vers 12. Calvin Lippoman 2. Rabanus maketh this morall application of it that as the seventy Elders went not up with Moses so unusquisque perpendat discrete vires suaâ— ut ultra non praesumat that every one doe discreetly examine his strength and not presume beyond his knowledge 3. For the mysticall sense Procopius maketh Aaron here a type of Christ who stood aloofe off and contemned not our humane nature sed descendens ad nos inter nos moratur but descending dwelt among us c. But this application can in no wise be fit that Aaron should be here a type of Christ who went not up unto God but Moses did for who should have freer accesse unto God than our Mediatour and intercessor therefore Moses here rather signifieth the Law which is perfect and pure in it selfe yet is not able to bring us to God as these ascended not with Moses but were left behind Simler QUEST IV. Whether all the people in generall were assembled Vers. 3. ANd all the people answered c. 1. Sometime the whole congregation is understood to be the Elders only and principall men that stand for the rest of the people as chap. 12.3 the Lord biddeth Moses to speake to all the congregation and yet he onely spake unto the Elders vers 21. But here we rather understand that all the multitude was called together for as we reade that when the Law was confirmed and ratified the whole assembly came together not only the Elders and Officers but even their children and wives yea the strangers unto the hewer of wood and drawer of water Deut. 29.10 11. so was it requisite that at the first receiving of the Law all the whole multitude should come together to give their generall consent 2. If it be objected that it was not possible that so many hundred thousand as there were in Israel could assemble in such sort to heare the voice of one man we may either say that God might give an extraordinary strength unto Moses voice that it might be heard round about Tostatus Or though all the people were not within hearing themselves at once yet one might receive it from another and so give their consent or one company might succeed another to heare Oleaster QUEST V. Why the Lord requireth the peoples consent to his Lawes Vers. 3. ALL that the Lord hath said will we doe 1. Though God might by his soveraigne right impose what Lawes he thought good without the peoples consent because they were bound to obey whatsoever the Lord commanded yet the Lord thought good to require their consent because otherwise they might be lesse culpable if they had not obeyed those Lawes which were thrust upon them against their will 2. And although they had twice before chap. 19.8 and 20.19 promised their obedience yet that was but in generall before the Lawes were published and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded 3. God knew before they would consent but that was not sufficient unlesse they also expressed it themselves that they might afterward be left without excuse Tostat. 4. The people are to be commended for their readinesse but yet they knew not how impossible it was to keepe the Law and therefore cannot be excused of rashnesse Iun. Of this sudden promise of obedience which the Israelites had soone forgot Hierome thus writeth Melius est non promittere quam promissa non facere c. It had beene better for them not to have promised at all than not to performe their promise And Gregorie herein compareth the Jewes unto Locusts Subiâ—o saltuâ— daâ—tes protiâ—â—s ad 〈◊〉 codemes c. Which doe of a sudden give a spring and forthwith fall upon the ground againe QUEST VI. What Lawes they were which Moses wrote in a booke Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh that Moses first rehearsed and afterward wrote the whole booke of Genesis and all Exodus unto this place But this cannot be 1. The Rabbin himselfe thinketh that Moses rose the next day and built the Altar how could he then write these two bookes without a great miracle in one day which we are not without great necessity to bring in to make or devise miracles where no cause is were great presumption Lyran. 2. It is said he wrote all the words of God and so consequently only the words of God but the history of Genesis and Exodus containe many things beside the words of God therefore there was no cause either to rehearse or write all the contents of these two bookes Tostatus 2. Cajetanes opinion is with whom consenteth Osiander that Moses did write all the former Lawes contained in the 21 22 23. chapters and the ten Commandements beside with all those Lawes set forth in the 12. and 13. chapters and his reason is
to be made But this had beene too much to condescend to the weaknesse and infirmitie of the people and beside it had been a superfluous request seeing they had already visible signes of Gods presence the cloudie and fierie pillar ex Simlerâ— 3. Some are of opinion that Moses desired not to see Gods majestie with his bodily eyes but that hee craved for his further confirmation in his calling an inward knowledge of God as hee was in himselfe Tostat. qu. 18. So Gregorie Moses desired ut supernae essentia mentis oculis adesset that the high essence of God might bee presented to the eyes of the minde 18. Moral cap. 6. But it is evident by the description following that God did shew some visible sight of his glorie unto Moses and therefore Moses desired not onely a spirituall but a sensible demonstration of Gods glorie 4. The most are of opinion that Moses desired to see ipsam majestatem essentiam Dei The verie majestie and essence of God Osiander Splendorem divinae amplitudinis videre voluit Hee would see the brightnesse of the divine excellencie Borrh. So before them Theodoret Divinam naturam ut videret â—ravit He prayed that he might see the divine nature c. Shew me thy glorie that is te ipsum ut videris in gloria thy selfe as thou art seene in thy glorie Lyran. But it is not to bee thought that Moses so conceived that God could be seene with corporall eyes as Procopius noteth he desireth to see Gods face non tanquam eum cernere posset not as though he could see him with his eyes 5. Therefore I subscribe here to Oleasters opinion that he desired not to see ipsam beatificam visionem the verie blessed vision of Gods majestie but onely his glorie yet it seemeth by the Lords answer that he craved to see factalem visionem the vision of Gods face his request is that he might have a more full sight of Gods glorie which hitherto was hid in the cloud so that by glorie he understandeth the lightsome brightnesse which was overshadowed by the cloud As S. Paul calleth the shining brightnesse of Moses face the glorie of his countenance 2 Cor. 3.7 Therefore though the verie essence of God Moses could not request to see with the eyes of his flesh yet Deum sibi videntiori forma manifestari he desireth that God might in a more evident forme be manifested than yet he had seene him in And their sense is not to be misliked which thinke that Moses desired to see the Messiah in his glorie whom he knew should appeare unto the world in humane shape of which opinion this is a probable argument because Christ in the dayes of the flesh was transfigured in mount Tabor and was seene of Moses and Elias in shining glorie far surpassing the Sunne Pellican Lippoman QUEST XXXV What emboldened Moses to make this request Vers. 18. I Beseech thee shew me thy glorie 1. Moses is encouraged by the Lords gracious acceptance of his former petitions to proceed yet further first hee intreated the Lord to pardon the peoples sinne then that hee would vouchsafe them his gracious presence and further that hee would bee among them and worke wonders still among the people that all nations might know that Israel was gracious in Gods sight now last of all he desireth to see Gods essence and glorie Ferus 2. Like as among men a servant seeing his master ready to grant him what he asketh accipit andaciâ—m plus petendi taketh to himselfe courage and boldnesse to aske more so doth Moses here Lyran. 3. Moses here was set as it were upon Gods ladder cernens uno superato gradu supâ—resse alium c. hee seeing one degree or step to be behinde after he had overcome one giveth not over till hee came unto the top Procop. 4. And Moses having spoken with God hitherto as in a cloud jam fretus intima illa familiaritate now enjoying that great familiaritie he desireth to see and speake with God submotâ— nube the cloud being taken aside Borrh. 5. Tostatus thinketh that Moses is the bolder to revive and renue this request because he had moved it before vers 13. but intermitting that request a while hee turneth unto another that God would goe with his people But in that place the Latine text readeth corruptly for Moses saith shew me derachecha thy way not thy face QUEST XXXVI Whether Moses shewed any infirmitie in this request to see Gods glorie 1. FErus affirmeth that Moses made this request Non ex praesumptione sed ex side confidentia Not of presumption but of faith and confidence But if Moses had asked this in faith and confident assurance and not rather of some curiositie the Lord would not have denied him 2. Procopius and Gregorie Nyssenus thinketh that God granted Moses request here Divina vox per ea quae nogat concedit quod petitur The divine voice by that which is denied granteth what was desired but with some reservation that Moses should have a desire to see God still Nec enim quisquam ita videre Deum potest ut in eo desinat videndi desiderium For no man can so see God that his desire shall cease to see him c. But it is evident by that which followeth that God did not altogether condescend unto Moses desire for he had asked to see that which mans mortall nature cannot endure to behold 3. Neither is Moses here to bee condemned of rashnesse or presumption for hee desired not this of vaine curiositie but that it might be a signe of Gods grace and favour toward him and his people because he was praeco futurus reconciliationis to be a publisher and preacher of this reconciliation betweene God and his people Iunius Analys And herein Moses sheweth his great desire to increase still in the knowledge of God which is commendable in all Gallas Nibil aliud fuit Mosi propositum quam ad fiduciam animari c. And Moses propounded nothing else to himselfe than to be animated and incouraged hereby that he might more cheerefully goe on in his charge Calvin 4. Moses then in this his request partly sheweth his infirmitie and yet is more to bee excused for Moses was not here led inani curiositate with vaine curiositie but desired this to bee confirmed in the Lords gracious promise yet it cannot be denied quin hic Propheta modum excesserit but that the Prophet here exceeded his bounds Gallas Patet ex repulsa inconsiderate fuisse prolapsum c. It is evident by the repulse which Moses had that he was inconsiderate in his asking yet was not foolish curiositie that did draw from him this desire hee propounded and set before him Gods glorie and desired to bee confirmed in his calling Vitiosum tamen fuit desiderium It was notwithstanding a faultie desire because he asked that which might have beene hurtfull unto him for he could not have seene Gods glorie and
Herein is love not that we loved him but that hee loved us And that of S. Paul Tit. 5. Not by the works of righteousnesse which we had done but by his mercie he saved us then away with the works of preparation or merits of congruitie that any man by his owne endevour could make a way for his calling 3. Controv. Against free will FUrther by this text may be convinced that erronious collection of Chrysostom who seemeth to thinke that this is but a phrase to ascribe all to Gods mercie Quia cujus est amplius totum esse dixit Because all is said to be his whose the most is Nostrum est eligere tantum velle c. For it is our part onely to chuse and will it belongeth unto God to effect and bring unto perfection c. And so he concludeth Neque Deus totum suum esse voluit ne sine causa videatur nos coronare neque iterum nostrum ne in superbiam incidamus For God would neither have all to be his lest he should seeme to crowne us without cause nor yet all to be ours lest we might be proud But Bernard better applieth that saying of the Apostle It is not in him that willeth c. Is qui vult currit non in se sed in eo à quo accipit velle currere debet gloriari He that willeth and runneth must rejoyce not in himselfe but in him from whom he receiveth to will and runne c. So comparing free will and grace together he saith Totum qui lem hoc â—oâ—um illa sed ut totum in illo sâ—e totum ex illa This doth all and the other doth all but as all is wrought in the one that is free will so all is wrought by the other that is grace Hugo de S. Victor to this purpose answering to this question why God doth conferre his grace upon one more than upon another hath this excellent resolution 1. Some thinke saith he that God cannot doe otherwise than he doth But this were to lay a necessitie upon God who is most free 2. Some affirme that there is in some more than other Quoddam sâ—miâ—arium virtutis A certaine seed of vertue which maketh him more apt to receive grace than another but this is also false seeing we are all alike by nature 3. Some doe resemble it thus that grace is offered unto all like as a man should be bidden to go up and take his meat which is shewed him in the top of a tower but he cannot go up without a ladder and so still he must have one grace after another But he misliketh this also because all is ascribed unto grace nothing to mans endevour as though he should sit downe and doe nothing 4. Some make this demonstration that grace is offered to a man as when a rope is let downe into a pit to draw one up who putteth to his hand and layeth hold of the rope and so hee commeth up but this he refuseth also because somewhat here is given unto man without grace 5. Some make grace as the shining of the Sunne which cannot give one light if he shut his eyes so all have not grace Quia ille cui gratiae radius infâ—nditur â—laudit oculos Because he to whom grace is infused shutteth his eyes Vnde merito illi gratia subtrahitur quia ipse se subtrahit Whereupon grace is withdrawne from him because hee withdraweth himselfe 6. As he doth not reject this answer so yet he addeth thus much further that as in this case like as when a child that cannot goe alone yet being held by another findeth his legs which he could not doe if hee had not of himselfe a naturall power of going and yet all is ascribed to him that leadeth the child so he concludeth thus Vt anima promercatur duo exiguntur gratia naturalis potentia c. Two things are required that the soule should merit that is doe any thing well grace and a naturall faultie yet all the power of meriting that is of doing well is of grace because the naturall facultie nihil ponit sine gratia can doe nothing without grace thus Hugo So that this is his resolution that mans free-will in a good act onely concurreth as a naturall facultie but all the goodnesse of the action is of grace man by his nature willeth but to will that which is good he cannot but by grace 4. Confut. Against the making of images of God Vers. 23. THou shalt see my back parts Bellarmine would prove from hence that an image may be made of God because sometime corporea specie visus est Deus God was seene in corporall shape Contra. 1. It followeth not because God by his authoritie could make a visible representation of himselfe that man therefore of his authoritie can doe it without Gods warrant 2. Another difference is this vision was shewed to Moses alone and in a secret place their images are set up in the view of all and in publike place 3. This was an image passing and not continuing theirs are permanent 4. This was of the back-parts they picture the very glorious countenance of God 6. Morall Observations 1. Observ. Why God doth more severely punish his owne people than others Vers. 3. BEcause thou art a stiffe-necked people lest I consume thee Hence Gallasius inferreth Deum sape majora judicia exercere in medio Ecclesiae That God doth oftentimes exercise greater judgements in the middest of his Church than in the world because their contempt is greater having received more benefits like as a master of a familie will be more offended with his owne domesticall servants if they be disobedient than with strangers 2. Observ. In time of mourning it is not fit to put on sumptuous apparell Vers. 5. PVt thy costly rayment from thee The humilitie of the bodie is an argument of the lowlinesse of the minde it is not pleasing unto God that in the time of publike mourning sumptuous apparell should be used as Oleaster complaineth of a great abuse in the Romane Church that when women should come to confesse their sinnes Armant se melioribus indumentis c. they use to put on their better rayment as if they went to a marriage feast I would the like complaint might not be taken up among us that nice and proud women when they should present themselves in humilitie before God doe decke and adorne themselves comming rather to be seene of men than of God 3. Observ. Of the efficacie of faithfull prayer Vers. 15. THen he said unto him c. Moses giveth not over but continueth still in prayer with a devout importunitie untill the Lord had condescended unto him wherein we see the force of faithfull prayer B. Babing Teaching us that we should hold out in our prayers and applie the Lord with our earnest requests till he give eare unto us for the prayer of the righteous availeth much
natures to be absorpt or abolished or that there is a confusion of natures as in the commixtion of water honey neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixtion of the elements 2. Neither is this uniting to be too much extenuated as to thinke the union to consist only in assistance as the Angell stood by Peter Act. 12. or onely in a certaine conjunction as when two divers metals are put together But they are so united as that the properties of both natures remaine and yet there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person subsisting of them both like as the body and soule are united together and the fire and red hot iron Concerning the communication of graces 1. The divine nature received not any increase of grace as it can have no imminution being in it selfe most perfect and unchangeable But the humane was perfited by this union and received increase of gifts 2. The graces communicated are either created and finite or uncreated and infinite the created and finite graces as wisdome knowledge holinesse and the rest are not in Christ as he is man the essentiall properties of the Deitie but effects only thereof infused into Christs humane nature being finite and created as the humanitie it selfe was 3. Yet they are given unto Christ without any limitation and measure as in the Saints they are limited and given by measure 4. These graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase because of the infirmities of the humane nature which he assumed as it is said Luke 2.52 that Iesus increased in wisdome But after Christ was glorified they then shined in Christ in the greatest perfection Beside these finite and created gifts there are other which are not finite neither can bee referred to the first sort as the universall dominion over all creatures the power of remitting sinnes of judging the world adoration vivification infinite glorie 1. These being peculiar to the divine nature yet by vertue of this union are communicated even unto the man Christ who is made heire of all things and Judge of the world and whose flesh giveth life 2. But these divine gifts are not formally and essentially in the humane nature nor as the first gifts for this were to make the two natures equall and to confound their properties 3. Yet is it more than a verball communicating for as Nazianzene saith Talis est communicatio qualis est uni◠Such is the communication as is the union As the one is reall though not essentiall so is the other like as in iron made red hot with fire neither hath the iron lost its former qualities of coldnesse blacknesse which returne unto it againe and yet it giveth light heateth and burneth not by any essentiall physicall qualitie infused into it but by the reall union and conjunction of the fire so the Godhead shineth and worketh really in the humane nature of Christ. 4. The divine nature then of Christ worketh not now by it selfe alone as before his incarnation sed cum ea per eam c. but with it and by it it exerciseth and sheweth it selfe So the humane nature of Christ est vivifica omniscia omnipotens quickeneth knoweth all things is omnipotent not formally and essentially by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it owne being as the Godhead doth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in having the divine nature inseperably united unto it by the vertue whereof it doth all these things even as the hot iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces conferred upon the humane nature of Christ did not appeare in their perfection all at once so this communion of these divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the Godhead was united to the humanitie in the verie first conception yet cohibuit operationem suam it did somewhat restraine the operation thereof because of the worke of our redemption Divina natura in Christo quievit ut humana mori posset The divine nature did rest in Christ that the humane might die 6. But Christ after his ascension is said to sit at the right hand of God neither in respect of the divine nature which was never absent from thence nor yet as though his humane nature did not sit there before seeing in the verie conception the humane nature was united to the divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the divine nature plene operante working now fully by the humane humana virtute illius omnia administrante and the humane by vertue thereof administring all things To this purpose Marbach But in this his declaration which I have abridged somewhat must be qualified for there is in Christ betweene his divine and humane nature a communication reall and personall the graces created and finite are really communicated to Christs humanitie as his wisdome knowledge holinesse but the gifts which are infinite and peculiar unto God as to be omnipotent omnipresent knowing all things are imparted only personally as the man Christ is omnipotent omnipresent and knoweth all things but not the manhood of Christ for our blessed Saviour himselfe saith that the Sonne himselfe that is in his humanitie knoweth not of the day and houre of his comming to judgement Mark 13.32 And this further is to be considered that the manhood communicateth not any propertie to the Godhead in Christ really for the divine nature receiveth nothing but giveth all but onely personally and as we say in concret◠not in abstract◠as Marie is called the mother of God Christ not of his Godhead and God suffered for us but not the Godhead but the Deitie of Christ communicateth to his humanitie both really and personally 5. Places of controversie 1. Controv. Of the apish imitation of the priestly garments among the Heathen Vers. 1. THey made the holy garments of Aaron Gallasius heere noteth the superstitions of the Gentiles which imitated in their idolatrous services the glorious apparell of Aaron As Numa King of the Romans who raigned there 800. yeares after the giving of the Law prescribed the like apparell to his Priests as a pictured and wrought coat with a plate of brasse which the Priest did weare upon his breast and a stately bonnet with a high top upon his head which things either were received by imitation from the Hebrewes or invented by Satan to adulterate the rites and ceremonies instituted by God 2. Controv. Of popish priestly apparell SImlerus by occasion of this place sheweth the superstition of the Romanists in their priestly apparell as Aaron had an Ephod a robe a linen coat a bonet so their Priests have an albe