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
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with
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
saith that is 50. sextarios pints 2. neither is it so large as the measure called Amphora which contained 80. pound weight as Hierome 3. neither doth it receiue 24. sextarios or 36. pounds as Pererius 4. nor yet is it so large to containe as much and an halfe of the Italian measure called modius as Ioseph lib. 9. antiquitat 5. But in true account the Hebrew seime was the third part of an Epha which Epha is not equall to the Grecians metreta or medimnus Atticus which did hold an 108. pound as Pererius gesseth But the Epha contained ten homers Exod. 16.37 that is so many pottles for the homer held two chaenices that is two wine quarts and an halfe so thâ—â— the seime being the third part of an Epha did containe foure cabi every cabe held foure logi every logi six common henne egges the whole capacitie would receive 96. egges And this measure did equalize the Romane modius sic Iunius in hunc locum which is 14. pints English and 14. ounces somewhat lesse than our pecke and so it is well translated in the great English Bible three peckes of fine meale or flowre for it is not like that Abraham for three men would provide three great measures bushels or seimes of fine flower QVEST. V. Of the cakes and other provision which Abraham prepared 5. MAke cakes upon the hearth the Septuagint translate ègcruphiae panes subcineritios bread baked in the ashes as Hierome readeth 1. We need not with Ambrose from hence to gather that Abraham used cakes raked up or hidden in the ashes as the Greeke word seemeth to import eo quod laetere debet omne mystâ—rium c. because these things were done in mystery 2. Neither was this kind used so much for the finenesse and delicacy as Atheneus noteth that it was in great request among the Athenians lib. 3. and so Muscul. 3. But in respect of the speedie and present preparing rather Iun. 4. Neither is it necessarie that we understand the whole calfe to be made readie at once but such parts thereof as more speedily could be dressed Muscul. 5. But whereas the Hebrewes would have these cakes to be unleavened bread because it was now the Pasch it is not like that this ceremonie was now used Mercer QVEST. VI. Whether the Angels did truly eate or had bodies Vers. 8. ANd they did eate 1. Wee neither thinke with Theodoret that these Angels seemed onely to have bodies and so also seemed to eat but neither in truth he saith they tooke the meat simulatis manibus with counterfeit hands and put it into simulatumos their counterfeit mouth for these Angels had palpable and tractable bodies for the time as may appeare by the washing of their feet 2. Thomas thinketh that they assumed a true body sed noÌ„ vera fuit comestura but it was no true eating but why should it seeme more unlikely for them truly to eat than to have true bodies for there may bee a true eating though the meat be not converted into the substance of the body as our Saviour did eat after he was risen againe 3. Wherefore it is the so under opinion that these Angels as they were endued with true bodies for the time so they did verily eat as they did walke and speak and doe other actions of the bodie truly yet did they not eat of any necessity but like as these bodies by the power of God assumed for the present were againe dissolved and turned to their first nature so was the meat which they did eat Calvin QVEST. VII The meaning of these words according to the time of life Vers. 10. I will certainly come againe according to the time of life 1. which cannot be understood of God as if he should say if I live as Hierome the immortall God would not so speake as a mortall man Calvin 2. Neither is it spoken of Sara ut Genevens 3. or of Abraham and Sarai Chald. that life is certainly promised to them both Luther for seeing God before promised to give Abraham a sonne of Sarah Gen. 17.16 hee could not doubt that Sarah should then bee living 4. neither is it referred to the childe that hee should be borne alive Annotat. of the great bible for this was also promised before Gen. 17.19 that God would make a covenant with Isaak and his seed there was no question but that this child should have a perfect birth 5. Iunius exposition is this I will come unto thee when this time shall revive againe that is the same time twelve-moneth as it may be interpreted out of the former Chapter 17.21 which Sarah shall beare unto thee the next yeare at this season and so in other places this word to revive as here applyed to the time is attributed unto things without life 1 Chron. 11.9 Ioab is said to revive that is repaire the rest of the City 6. And if this were in the spring as some conjecture and may be gathered by the heat of the time v. 1. and shadow of the tree and eating abroad v. 8. the time of life or living time may fitly bee applyed to the spring when all things seeme to revive againe 7. But it is better understood of Isaak that he should be borne according to the time of life that is after the usuall and accustomed time of child-bearing that is Isaak should now be conceived and so by that time twelve moneth spoken of Gen. 17.21 hee should bee borne this to bee the meaning these reasons may perswade 1. because it is like that since the time when Isaak was promised after a twelve month till now Abraham had not knowne his wife by reason of the sorenesse of his circumcision and by Sarahs words v. 12. that she had no lust or desire that way 2. further seeing the Angell at the conception useth the very phrase and speech Luke 1.37 of the Angell here v. 14. that the type may answer to the body the Angell is here a messenger of Isaaks extraordinary conception of an old woman as there of Christs miraculous conception of a Virgin So then whereas the Angell v. 13. maketh mention of two times at the time appointed I will come unto thee according to the time of life the time appointed is the time set v. 17.21 which was that time twelve-moneth the time of life is from Isaaks conception to his birth 8. But that is a meere fable of the Hebrewes that the Angell made a line upon the wall to the which when the Sunne came that time twelve moneth Sarah should have a sonne Mercer QVEST. VII Why Abraham is called old Vers. 11. NOw Abraham and Sara were old and it ceased to be with Sarah after the manner of women c. 1. Philo noteth that Abraham is the first that in Scripture is called an old man though many before him were much elder in yeares and thinketh he was so called propter canitiem virtutum for his old age and growth in
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
Vt ostenderet se vendicem legis c. To shew himselfe a Iudge and revenger of those which transgressed his law and in what fearefull manner he would come to judgement to take account of men how they had kept his law Ferus 3. Chrysostome toucheth another reason Negligens erat humanum genus signe oportet igitur ut corrigeretur istis redderetur attentum Mankind was negligent and slothfull and therefore it was meete that they should bee roused up by this meanes and made attentive 4. Another reason why the Lord did thinke good thus to shew himselfe in smoake and fire was this Quia talis apparitio in nube igne non habet figuram Because such an apparition in fire and a cloud hath no representation that by this meanes the people should have no occasion to commit idolatrie Lyran. As the Lord himselfe saith Take heed to your selves for yee saw no image in the day that the Lord spake unto you in Horeb Deut. 4.15 Tostat. quaest 11. 5. The morall application is this The Lord appeared partly in the brightnesse of fire partly in the darknesse of a cloud Quia humiles per claritatem sua ostensionis illuminat Because he doth illuminate the humble by the brightnesse of his appearing Et superbos per caliginem erroris obscurat And he obscureth the proud by the darknesse of error Gloss. interlin Some further make this mysticall application by the thunder and lightning we may understand God the Father by the cloud the Sonne who assumed our humane nature which shadowed the glorie of his Deitie by the sound of the trumpet the holy Ghost which worketh in the hearts of faithfull people by the trumpet of the Gospell Simler QUEST XXXII Whether this thunder and lightning were naturall THere was thunder and lightning 1. These signes were not naturally caused in respect both of the time and place for now it was about the middest of Summer in the beginning of June the third moneth after the spring when such meteors use not to be ingendred and for the place it was in an hot region in Arabia where the extreme heate doth drie up such exhalations whereof thunder and lightning doe consist And beside the naturall place of these meteors is above in the middle region of the aire where the aire is very cold and so the beating of the aire by an antiperistasis a concurrence and resistance of contrary qualities procureth such thunder-claps and flashings but these signes were shewed below upon the top of the hill in the lower region of the aire Tostat. 2. Neither yet doe I thinke with Tostatus that it was neither verus ignis nor vera fulgura true fire or true lightning but that they so seemed to be because then saith he the fire and lightning would have burned and consumed those that came neere it But this is no good reason for it was no hard matter for the Creator to abate the ordinarie force of these elements as the fire consumed not the bush Exod. 3. neither yet had it any power upon the three children that were put into the fierie fornace Dan. 3. Therefore it was more than an imaginary fire or in shew onely Nihil simplex natura per duplicitatem facit The single and simple truth doth nothing doubly Lyran 3. Wherefore I rather preferre the resolution of Thomas that this was Ignis corporalis ideo palpabilis sensibilis c. A corporall fire palpable and sensible It was a true fire yet not naturall neither yet without naturall meanes altogether but the same supernaturally caused for here was a thicke and darke cloud such as the thunder and lightning useth to breake out of but it was extraordinarily raised out of time and place by the power of God QUEST XXXIII Why the Lord appeared in a thicke and darke cloud Vers. 16. ANd a thicke cloud upon the mount c. 1. This appearing of a thicke and darke cloud was convenient for those times Congruit nubes in fanctionem legalem quae tenebrarum est non lucis The cloud is agreeable to the function of the law which is of darknesse rather than light Borrh. For all things were folded up in the law in shadowes as in a cloud but the revelation of the true light came by Jesus Christ. 2. This also sheweth the infirmitie and weaknesse of man who cannot see the brightnesse of Gods glorie who dwelleth in light that none can attaine unto 1 Tim. 6. but wee see it as thorow a cloud as here the Lord appeareth in fire yet in the middest of smoake and shining thorow a thicke cloud Simler To this purpose also Lyranus saith that therefore God appeared in a darke cloud Quia tales apparitiones fiunt communiter secundum eorum dispositiones quibus fiunt Because such apparitions commonly are made according to their disposition to whom they are shewed Now we have here but a darke and obscure knowledge of divine things and as the eye of the Owle is to the Sunne light so is the minde and understanding of man in respect of divine things Sic Lyran. 3. Unto this assertion of Lyranus two exceptions are taken one by Paulus Burgens the other by Tostatus but both of them without any good ground First Burgensis thus objecteth that Lyranus in this note maketh no difference betweene the knowledge of Moses and of the rest of the people whereas he appeared unto Moses onely in a cloud Numb 12.5 but unto the people in a thicke cloud because Moses clariorem habuit de divinis notitiam quà m populus had a clearer knowledge of divine things than the people Burgens addit 3. Contra. 1. Howsoever the Lord appeared at other times to Moses it is no◠here the question Now the Lord appeared alike to all as well to Moses as to the rest of the people in a thicke and darke cloud which sheweth that although there is difference of gifts and illumination among men yet being compared to God there is no difference Moses himselfe here quaked and trembled as the Apostle observeth Heb. 12 21. as the rest of the people did 2. And that other place is not fitly alleaged for the Lord came downe in the piller of the cloud at that time and spake not onely to Moses but to Aaron and Miriam also 4. Tostatus taketh exception because Lyranus doth not distinguish betweene the apparitions of the old and new Testament whereas the apparitions in the old were obscure Apparitiones antem factae in novo sunt clariores But the aparitions made in the new are more cleare As the holy Ghost came downe upon the Apostles not in fire with the darknesse of a cloud but in bright fire like unto cloven tongues Tostat. quaest 11. Contra. This is true which is here alleaged that the apparitions of the new Testament are clearer and more full of light than the visions of the old neither is it denied by Lyranus yet it followeth not but