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
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
vanish howsoever some in their heat and intemperance are not afraid to call them Sabbatorum errores yea hereticall assertions a new Jubile Saint Sabbath more than either Jewish or Popish institution God grant it bee not laid to their charge that so speake or write and God give them a better mind 2. Doct. The soule is not part of Gods substance SEcondly where it is said God breathed into the face of Adam the breath of life we are not thereby to gather that the soule of man is part of the divine substance to the which opinion Lactantius seemeth to have inclined lib. 2. divinar institution for as the breath is no part of his substance that doth breath so neither is the soule of Gods essence that gave it for then the soule of man if it were of the divine nature it should be immutable and without beginning from all eternity as God is 3. Doct. There is but one soule in a man THirdly from hence it may be concluded that there is but one soule in man and that all the other faculties of sense and powers of nature are but handmaids to the soule waiting upon it and departing with it therefore God is said to have breathed into man the spirit of lâ—â—e that is the reasonable soule because the body no longer doth breath or live than the soule is present We doe therefore refuse Origens conceit upon these words Mat. 24.51 The Lord will divide or cut him off that is the spirit of the wicked shall returne to God and their soule shall goe to hell hee maketh A difference betweene the spirit and soule contrary to the Apostle who saying be ye renewed in the spirit of your soules and minds Eph. 4.24 sheweth 〈◊〉 the spirit belongeth to the mind or soule as the purer part thereof 4. Doct. Paradise was a place not altogether unknowne FOurthly whereas Paradise is described by the countrey of Eden where it was situate and by the knowne rivers of Tigris and Euphrates we inferre that Paradise then was not a place secret and unknowne as Bellarmine supposeth lib. de grat prim hom c. 12. for if it had beene unknowne in those dayes the Lord needed not to set the Cherubims to keepe it with A sword shaken And if it be objected that Paradise was never found out by any the answer is easily made 1. because it was kept by the Angels with great terrour that none durst approach 2. The Infidels and incredulous persons regarded it not 3. The faithfull looked for a much better Paradise in heaven and therefore sought not after it And herein we have the judgement of Pererius against Bellarmine one Jesuit against another lib. 3. in genes qu. 5. de paradis 5. Doct. The terrestriall Paradise is not now extant FIfthly whereas Bellarmine affirmeth that the terrestriall Paradise is yet remaining and that Henoch and Elias are there kept it appeareth by the description of Paradise to bee a meere fable 1. Paradise was planted where the knowne rivers Tigris and Euphrates ran together which is either in Armenia or Mesopotamia or some of those knowne countries then if Paradise were now extant in the world it is like that in all this time it should have beene found out by the inhabitants of those places 2. The floud over-flowed the highest hils 15. cubits Gen. 7.20 then Paradise also was covered with the water where if Henoch then was he must have also perished in the waters being out of Noahs Arke 3. The scripture maketh mention now of no other Paradise but heaven 2 Cor. 12 13. S. Paul calleth it the third heaven Paradise 4. Pererius sheweth Ruperius and Gregory to have beene of this mind that Henoch was not translated to the terrestriall Paradise to the which he subscribeth against Bellarmine 6. Doct. Marriage is not to be prohibited to any SIxthly whereas the Lord saith vers 18. It is not good for man to bee alone wee enforce this text against the popish forced virginity for whereas God saw it was not good neither for Adam then present not for his posterity which should have more need of the remedy to bee alone they contrariwise constraine their Priests and votaries to live alone depriving them of that mutuall helpe and society which God hath appointed for their comfort and to be a remedy against sinne and that this place is understood not of the marriage of Adam only but of all the faithfull Bellarmine confesseth lib. de Matrim cap. 2. 7. Doct. Polygamie condemned SEventhly vers 24. They shall be one flesh and as this place is alleaged Matthew 19. 5. They two shall bee one flesh This place sheweth the corruption of polygamie which is the having of many wives for if God had seene it good for one man to be joyned to two or divers women he would have made at the first to one man more helpes than one 5. Places of confutation 1. Confut. Experimentall knowledge of evill not to be desired 1. THe Maniches objected why did God forbid man to eate of the tree of the knowledge of good and evill would he have him like unto bruit beasts that cannot distinguish betweene good and evill Augustine answereth this experimentall knowledge of evill which Adam got by transgression was not the wisdome of an happie but the experience of a miserable man for Christ knew no sinne by his experience though he knew it by his saplence or wisdome 2. Confut. Why God gave a commandement that man would not keepe 2. WHy did God give a commandement that man should not keepe and why did he not make him so that man should not have fallen Ans. 1. God gave man this precept that hee might shewe his obedience and though he foresawe he would sinne yet he also provided a remedie and redeemer for his sinne 2. Though hee be in a better state that cannot sinne at all yet his state is good and not to be complained of that if he will cannot sinne lib. cont adversar leg c. 14. 3. Confut. against Celsus 3. CElsus derideth this storie of the making of the woman and counteth it a fable Origen answereth if you will not beleeve Moses why doe you credit Hesiod your Poet who hath the like narration how Vulcan made a woman out of clay whom all the gods adored Venus gave her beautie Pallace comelinesse of bodie Mercurius wit whereupon she was called Pandora which opening the lidde or cover of the tunne divided care and griefe unto men that lived without before Origen lib. 4. cont Câ—lsum 4 Confut. Paradise planted in a knowne place 4. THe Papists object thus Bellarmine would proove that Paradise was an unknowne place because it is said the river that went out of Eden did divide it selfe into 4. heads But there is no such river in Mesapotamia Bellar. lib. 1. de grat prim homin c. 12. For further answer to this objection I referre the reader to q. 13. before these 4. streames might be known in former
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
mount Sinai at the delivery of the Law 2. Visions were of three sorts either such as by spirituall illumination were manifested unto the intellectuall part and understanding or such as wrought upon the inward phantasie or were shewed by some visible signes to the externall sense Simler as in this place 3. This bush is in Hebrew called seneh which the Hebrewes describe to be a shrub full of prickes and without fruit and so thicke that a bird cannot enter without the rufling and pulling off her feathers some thinke that the mountaine Sinai was called of Seneh either because of this bush or for that it was full of bushes Perer. 4. There are two parts of this vision the flame burning in the bush and the Angell speaking â—o Moses out of the bush Simler QUEST IV. Of the flame of fire that burned not IN a flame of fire out of the midst Plato maketh three kindes of fire the thicke grosse fire as in the burning of wood a bright and subtile fire yet burning and a cleere pure fire which lighteth onely and burneth not such as is in the starres And hereunto may bee added a fourth kind which is the element of fire which neither giveth light nor yet burneth This fire was of the second kinde not a fire in shew and imagination but a true fire for otherwise it had beene no marvell that the bush burned not Perer. 2. This fire was neither fetched downe from the element of fire as some thinke for so it should have pierced the middle and cold region of the aire which is contrarie unto it neither was it procured by an Angell who have not power of themselves to change the ordinance and course of nature but it was brought forth by God made of the aire or some other matter prepared of God for this was a supernaturall fire in those three things because it continued without fuell to feed upon it kept below and ascended not it burned but consumed not therefore it sheweth a supernaturall worke 4. Now that this fire consumed not the bush being a combustable matter the cause is because the naturall force thereof was restrained by God for if God concurre not with the nature of things they cannot worke nor shew their kinde as the three children walked in the firy oven and were not burned Whereas then the fire hath two inseparable qualities to give light and to burne God yet could here divide and separate them this fiâ—e giveth light but burneth not as the infernall fire shall burne but give no light as Basil sheweth upon the 28. Psalme Perer. QUEST V. What is signified by the burning of the fire without consuming the bush COncerning the signification hereof the burning of the fire and not the consuming of the bush 1. The Hebrewes thinke that God made choice of these two the fire and the bush whereof the one is a base thing and the other hath no shape that they should make no image or representation of God 2 Some thinke it betokeneth the Law that could not purge our sinnes signified by the bramble bâ—t only shew and demonstrate them 3. Some understand the divine nature of Christ which did not consume or dissolve his humane nature 4. Some apply it to the Virgin Mary of whom Christ was borne that carried fire and she not consumed 5. Some understand it of the state of a regenerate man in whom there are two parts the illumination of the spirit as the fire and the corruption of the flesh as the bramble 6. But Philo best expresseth what this fire resembled in the bush the bush sheweth the vile and miserable estate of the Israelites in Egypt the fire their affliction the not consuming of the bush that they should be preserved in their trouble and be delivered from it and that in the end they should bee as brambles to pricke and wound their enemies Perer. 7. Beside God sheweth himselfe by this supernaturall fire farre unlike the naturall and ordinarie fire which consumeth things neere hand but toucheth not a farre off But God is friendly and favourable to his servants that draw neere unto him but he exerciseth his judgâ—ments upon the wicked that goe farre off from him Ferus QUEST VI. Whether it were an Angell or God himself that appeared unto Moses QUEST VII What moved Moses to draw neere to behold this strange sight Vers. 3. THerefore Moses said I will turne aside 1. Some thinke that Moses being much conversant and exercised in the knowledge of naturall things might of a curious minde approch to trie out some naturall concluâ—ion because there are some kindes of fire that breake out of the earth as in Lyciâ— and Island that doe consume water and yet burne not tow and when Sylla besieged Athens there was a certaine tower which being 〈◊〉 with a certaine â—lime could not bee set on fire 2. But it is more like that Moses tooke this to be some divine sight as being exercised more in the contemplation of divine and spirituall things and was moved to draw neere by some spirituall instinct Ferus yet he might presume somewhat farre and therefore is forbidden to come neere Simlerus QUEST VIII Why the Lord doubleth Moses name in calling him Vers. 4. MOses Moses 1. The Hebrewes thinke that this voyce whereby God spake to Moses was lâ—ke to Amrams voice Moses father which was well knowne unto him and they further adde that the Lord used to speake to his servants in such a voice as was familiar unto them as when the Lord spake to Samuel he went to Helâ— supposing it had beene his voice 1. Sam. 3. But the going to Helâ— sheweth not that it was like that old mans voice but that Samuel not yet acquainted with the Lords voice could not judge it to be any mans voice but his and therefore goeth unto him to be better instructed 2. But this calling of Moses by name is a signe of Gods favour unto Moses so God calleth Abraham Isaac and Iacob whom he loved by their names The wicked are seldome called by their names in Scripture like as among men when one is called by his name it sheweth kindnesse and love as Scipio did study to call the citizens by their names that they might thinke he had a care of them And Cyrus called his souldiers by their names Simler 3. And this sheweth that God taketh especiall notice and knowledge of such whom hee singleth out by name as our Saviour answereth Nathaniel who wondred that Christ knew him by his name whom hee had not seene before that before Philip called him when he was under the fig tree he saw him Ioh. 1.48 Ferus 4. Beside this doubling of Moses name serveth the better to prepare and stirre him up to give diligent attention to this heavenly vision and voyce Simler QUEST IX What the putting off the shooes meaneth Vers. 5. PVt thy shooes off thy feete 1. We reade of three kindes of putting off the shooes in Scripture the
necessary that Pharaoh should not hearken unto Moses because the Lord had foretold so much who cannot be deceived But Pharaoh was not forced or compelled thereunto there is then an absolute or violent necessity which forceth and compelleth there is a conditionall and hypotheticall necessity when a thing is said to be necessary another thing presupposed so Pharaohs disobedience and obstinacy was the second way necessary upon the presupposall of Gods prescience but the first way it was not necessary the first necessity is coactive but the second is voluntary the other neither justifieth a man if he doe well being forced noâ— condemneth him if hee doe evill but the second hath place in both both the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallible and the wicked are justly condemned who sinne willingly though Gods prescience considered in some sort also necessarily Borrh. 5. Places of controversie and confutation 1. Confut. Against those that impugne the deity of Christ. Vers. 1. I Have made thee Pharaohs God Hence certaine Heretikes as Nestorius that did separate the humanity of Christ from his divine nature would confirme their heresie that the man Christ was God no otherwise than Moses is called God as Eliphandus a Bishop of Spaine who held that the man Christ was onely the Sonne of God by adoption Contra. 1. The name of God in Scripture is given unto men as Psal. 80. I said ye are Gods but that title is given them in respect of their office but it agreeth unto Christ by nature for here the Lord is said to have appointed Moses God not to have begotten him as Hilarie well noteth neither is he simply called God as Christ is but with an addition Pharaohs God 2. Not onely the name of Elohim God is given unto Christ but Iehovah which is a name not communicable unto any creature but peculiar unto God and if Christ were no otherwise God than Moses was it were Idolatry to worship him Simler 3. Hilarie also sheweth that Christ is said to be five wayes very God which agree unto none but him 1. in name he is simply called God as Iohn 1. The word was God and 1. Epist. Ioh. 5.20 speaking of Jesus Christ he saith the same is very God 2. By his nativity and generation and so he is called the Sonne of God 3. By nature hee is one with God I and the father are one 4. In power all power is given me in heaven and in earth Matth. 20. 5. By his owne profession he professed himselfe to be the Sonne of God and therefore the Jewes went about to kill him because he said that God was his Father Iohn 5.18 Hilar. lib. 7. de trinitat 2. Confut. Against transubstantiation Vers. 13. AArons rod devoured their rods The Papists would establish their transubstantiation by this place for as Aarons rod being turned into a serpent is still called a rod not because it was so now but for that it had beene so so the bread in the Eucharist after it is converted into the body of Christ is called bread still because it was so before Contra. 1. If they could shew Scripture to warrant the conversion of the bread into Christs body as here is an evident text for the turning of the rod into a serpent they should say somewhat but untill they can doe that their error can have no colour from hence 2. Beside Aarons rod is so called not only because it had beene a rod before but it was to returne to be a rod againe but they will not have the body of Christ returne againe to be bread Simler In the questions before handled the 27. and 28. concerning the power of Satan in counterfeiting the spirits of the dead one question of purpose there handled by Pererius touching the apparition of Samuel raised by the Pythonisse 1. Sam. 28. I of purpose there omitted reserving it for this place of confutation 3. Confut. That Samuel himselfe appeared not to Saul but the Devill in his likenesse 1. THe most of that side are of opinion that it was the very soule of Samuel not raised up by the witches enchantments but God interposing himselfe did prevent her superstitious invocations and sent Samuel to declare his judgements to Saul sic Thostatus Cajetanus Pererius and their reasons are these First because the Scripture saith it was Samuel 2. Hee saith as the Lord spake by my hand vers 17. which was true of Samuel not of the Devill in the likenesse of Samuel 3. Hee foretelleth what should happen unto Saul the next day which the Devill could not doe 4. In Ecclesiasticus it is written that Samuel after his sleepe told of the Kings death chap 46.20 Ferer Contr. 1. The Scripture speaketh according as the thing appeared not as it was as Pharaoh in his dreame is said to have seene kine come out of the river Gen. 4.1 2. which were but representations of kine 2. As the Devill tooke upon him Samuels person so he also counterfeiteth his speech it was not true out of the Devils mouth no more was it true Samuel such counterfeit speech became a counterfeit Samuel 3. The Devill might either by certaine conjectures perceiving in what distresse Saul was and that God had forsaken him gesse what the successe of the battell should be or rather God herein might force him to speake the truth as did the false Prophet Balaam Borrh. 4. The authority of the booke of Ecclesiasticus doth not presse us and Augustine doubteth also thereof affirming that it was not in Canone Hebraeorum The Hebrewes received it not into the Canon of Scripture lib. de cura pro mortuis chap. 18. 5. Neither is there the like reason of Gods preventing the witches enchantments and Balaams divinations for that God did to his further glorie to shew his power in making the false Prophet to be an instrument of the trueth but this had beene contrary to Gods owne law who forbiddeth that any should aske counsell of the dead Deut. 18. Borrh. 2. Some doe goe further and thinke that the Devill might have power also to bring up Samuels body as Satan transported Christs body to the top of the pinacle Contra. 1. There is not the like reason betweene the transporting of the bodies of the living and of the dead which are asleepe and at rest 2. Satan had no power over Christs body but hee yeelded himselfe to Satans temptation that hee might overcome him in his owne weapon and this was permitted unto Satan to doe for the glorie of God the comfort of his members the confusion and victory over Satan but if Satan should be suffered to take up the bodies of the Saints neither God should receive honour by it nor the Church profit and beside Satan thereby would strengthen his Kingdome of darkenesse Borrh. 3. Wherefore the sounder judgement is that it was not the spirit of Samuel but of Satan that appeared to Saul who can transforme himselfe into an Angel
a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâ—l de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ— Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity and longanimity of God that so long
forbeareth to punish And whereas some thus object Quanta in eo crudelitas ut iram suam usque ad tertiam quartam extendat generationem How great cruelty is in God who extendeth his wrath to the third and fourth generation hee maketh this sufficient answer Non severitatis est iram tenere usque ad tertiam quartam generationem sed signum mâ—sericordiae poenam differre peccati It is no signe of severity to containe anger unto the third and fourth generation but of clemency to deferre the punishment of sinne Hieron in Ezech. cap. 18. 2. Observ. That fathers for love unto their children should feare to offend AVgustine further doth gather hereupon a profitable instruction both for parents and for their children that the fathers Affectu filiorum revocarentur ad reverentiam Creatoris should bee revoked unto the reverence of the Creator by the affection unto their children knowing that their sinne shall bee punished in their posterity and that the children Timentes ne incurrerent peccata patrum legi Dei obteâ—perarent fearing lest they should incurre the sinnes of their fathers should obey the law of God August de quâ—stion vtter nov Test. cap. 14. 3. Observ. God is more inclined to mercy than to severity Vers. 5. SHewing mercy unto thousands Whereas Gods justice is extended but to the fourth generation his mercy to the thousand herein appeareth how much more prone the Lord is to mercy than unto severity as Cajetane well noteth Ad conferendum bona Deus est propensissimus ad inferendum mala parcus God is most ready to conferre good things but sparing to bring upon men evill and the reason is because he conferreth and bestoweth good things of himselfe but evill being urged thereunto by the evill demerites of men Vpon the third Commandement 1. Questions discussed QUEST I. What is signified by the name of God and how diversly it is taken THou shalt not take the name of Iehovah c. 1. The name of a thing is that whereby it is knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one neither properly can any name be given him because he is infinite and cannot bee comprehended in a name neither is a name given unto God in respect of himselfe but to us that in some sort he may be made knowne unto us that there is a God we all know by nature but what God is we know not but as it pleaseth himselfe to reveale Tostat. qu. 6. 2. The name of God is not here only that name tetragrammaton Iehovah consisting of foure letters as the Hebrewes strictly take it but for whatsoever whereby the Lord is made knowne to us as his wisdome mercy justice truth Calvin 3. The name of God is taken 1. for God himselfe Ioel 2. Whosoever calleth upon the name of God shall be saved 2. For the word of God as Ioh. 17. our blessed Saviour saith I have manifested thy name 3. For the wisdome power mercy and other attributes of God Malac. 1. Great is my name that is my glory power and Majesty 4. For the commandement of God as Ioh. 17. I came in my fathers name 5. For that whereby God is called as Iehovah Exod. 3. This is my name for ever Marbach 4. The names which are given unto God are of three sorts First the names whereby the divine nature and essence is expressed as Elohim God Adonai Lord Iehovah for these only are peculiar unto God Secondly the names taken from his attributes as his wisdome goodnesse justice and such like which properties though in most excellent manner they agree unto God yet are also communicated unto men Gods name is properly taken in vaine by abusing of the first sort and of the second also when they are uttered with some speciall note and reference to God otherwise we may spake of wisdome clemency justice in generall without reverence and yet not prophane the name of God The third sort of names are those which are given to our blessed Saviour both God and Man as Iesus Christ which are the names of God who although he were man yet the name is not given to the parts but to the whole suppositum or person now Christ is divinum suppositum a divine not an humane suppositum or subject because Christ was from the beginning as the Apostle saith Hebr. 13. Christ yesterday and to day and the same for ever Now then to prophane and abuse these blessed names of our Saviour is to take the name of God in vaine Tostat. qu. 6. QUEST II. That it is more to abuse the name of Iesus than simply of God YEâ— it is more offensive to abuse the name of Jesus and a greater dishonour than simply to abuse the name of God or any other appellation given unto him and that for these reasons 1. Because God hath magnified and exalted the name of Jesus above all names in respect of his great humiliation and obedience even to the death of the Crosse as the Apostle sheweth Philip. 2. 2. Because there is no other name under heaven whereby we are saved than the name of Jesus Act. 3. 3. The name of Jesus betokeneth both the divine nature and the second person of the Trinity the name of God sheweth the divine nature onely and that name quod signat Deum sub pluribus perfectionibus est honorabilius that name which describeth God with more perfections is the more honourable name 4. The name of God sheweth him to be our Creator the name of Jesus sheweth him to be both our Creator and Redeemer Tostat qu. 7. QUEST III. How many wayes the name of God is taken in vaine HIs name in vaine 1. As Gods name is hallowed and sanctified three wayes in our mind and thoughts when we conceive and thinke nothing unworthy or unbeseeming the glory of God in our words when we speake reverently of God and his workes and in our workes when wee glorifie God in our life and acts So Gods name is profaned in like manner both in our minde and thoughts in idle curious and vaine speculations of God in our words by rash or false oathes in our deeds when the name of God is abused to sorcery inchantment or such like Simler 2. Two wayes is Gods name taken in vaine Cum nomen Dei assumitur ad confirmationem falsitatis vel frustra when the name of God is taken up to confirme an untruth or to no purpose Lyran. For he is said to doe a thing in vaine qui nullo fine praesupposito agit which doth a thing no end at all propounded or malâ— indebito fine praesupposito or an evill and unlawfull end pretended Tostat. qu. 8. 3. Oleaster noteth these three wayes when the name of God is taken or lifted up in vaine for so the word nashâ— signifieth according as it was their manner to sweare with lifting up of the hand as Abraham did
the externall worke being by this coherence and connexion an act of the internall powers hath some good or evill in it though not so properly as the internall Sic fere Tostat. quast 29. QUEST VI. The law of Moses did not onely restraine the hand but the minde BEside this opinion of the Hebrewes some other doe hold that the law of Moses did onely restraine the hand and not the minde and to this purpose they urge that place Matth. 5.27 where our Saviour saith It was said unto you of old Thou shalt not commit adulterie c. But I say c. So that of old it seemeth the law onely restrained the outward act but Christ doth forbid more even the inward desire c. Contra. 1. Our blessed Saviour secundùm corum opinionem loquebatur speaketh according to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations he giveth not a new exposition and this appeareth vers 43. Yee have heard that it hath beene said Thou shalt love thy neighbour and hate thine enemie but in all the old Testament there is no such precept given by God or libertie for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Now that even the law of Moses did binde not onely the hand and externall act but the inward will and desire it thus is proved 1. None are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as Psal. 4.4 Tremble and sinne not examine your heart upon your bed c. Ergo c. 2. It is directly forbidden Levit. 19.17 Thou shalt not hate thy brother in thy heart which was an internall act and many other such like sinnes of the heart are reproved by the Prophets 3. The law doth not justifie that which is naturally unjust but forbiddeth it now to covet another mans wife is naturally unjust Ergo. For the proposition or first part of the argument if the theft of the Israelites the killing of Isaack intended by Abraham the fornication of Ose chap. 1. be objected these were singulares casus which the the lawgiver commanding thereby declared quod non includerentur sub lege communi that they were not included under the generall law but if this whole law Thou shalt not covet had given a generall libertie for the Jewes to covet anothers wife Non jam declaretur lex sed destrucretur The law should not by this meanes be declared but destroyed For the assumption that it is against the law of nature to covet another mans wife it is evident 1. Because he faileth in the end coveting her onely of lust not for procreation 2. Matrimonie est de jure naturali is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne than the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to bee his wife as Iakob tooke Leah for Rachel but the will and desire is never without sinne Tostat. Burgens addit 7. in cap. 20. would thus excuse this assertion that Moses law prohibebat manum 〈◊〉 anâ—â—â—um did inhibit the hand not the minde not that their meaning is that in no part of Moses law there is any prohibition to be found of the minde for hatred is directly forbidden Levit. 19.17 but that when any externall act is forbidden Non intelligitur ex vi illius praecepti prohiberi actus interior The internall act is not understood to bee forbidden by vertue of that precept as in this precept Thou shalt not kill he is not judged to be guiltie which purposeth to kill and yet killeth not Contra. 1. But our Saviour saith that even this precept is transgressed by the anger and hatred of the heart Matth. 5.22 therefore the law intendeth even by the externall act to forbid the internall also QUEST VII Whether any morall and naturall duties were to be restrained by positive law BUt it will further be objected that the old law was not to give precepts of morall duties 1. The morall precepts are grounded upon the law of nature and such precepts are knowne unto all but the divine law prescribeth such things as otherwise are not neither can bee knowne 2. The keeping of the morall law giveth life Galath 3.12 but the old law was the ministration of death 2 Cor. 3.7 therefore the old law was not to containe morall precepts Contra. 1. The law of God was not onely to give rules of such things as men know by the law of nature but to keepe and preserve them also from errour in those things which they know And therefore because men doe erre and swarve in such things as they know their will and affection not giving way to reason it was fit that a law should be given as well to rectifie their affection as to direct their understanding 2. Beside although these morall duties are grounded upon the law of nature yet seeing the naturall instinct is obscured by mans corruption that dimme light of nature had need of a clearer light by the law to helpe it If man had continued in the perfection of his creation hee should not have needed any other law but seeing mans naturall knowledge is much decaied it was to be revived and renewed by the divine law 3. The rules of direction of mens actions are of foure sorts 1. Some are so well knowne by nature as none can doubt thereof as these that evill is to be shunned and good to be desired that no unjust thing is to bee done of such knowne principles it is not necessarie that any law should bee given 2. Some things may so be searched out by the law of nature as yet that many may erre therein such 〈◊〉 the particular precepts of not committing fornication not coveting anotherâ— wife therefore because many may erre in these duties it was requisite they should bee determined by the law of God 3. Some things are so derived from the law of nature as yet they are onely searched out by those which are wise such are the positive and judiciall lawes of men that wisely can applie the principles of the law of nature to particular circumstances of this kinde are Moses Judicials 4. Some things cannot at all be concluded by naturall reason but altogether depend upon the will of the institutor and law-maker of this kinde were Moses Ceremonials So then for a full answer to the first objection wee say that if morall duties were so generally and perfitly knowne as that none could doubt of them as are the
nosâ—ebatur Deus Where more evident signes were expressed by the which God was knowne for otherwise how should the darknesse containe or receive him whom the heavens cannot containe Gloss. interlin Hee went then up ad caâ—umeâ— montis to the top of the hill where the thicke cloud was wherein the Lord did manifest his presence 2. Some by the darknesse understand the spirituall and mysticall sense of Scripture which the people cannot comprehend and therefore they stood afarre off Quia verò spirituales allegoriarum nubem penetrant c. But because they which are spirituall doe pierce into the cloud of allegories therefore Moses went into the darknesse Gregor As Christ preached unto his Disciples in the mount and unto the people in the plaine so the mysteries and secret of Scripture are opened only unto those that are spirituall for pearles must not be cast before swine Lippom. So also Hierom Dominus aut in lumine est aut caligiâ—e incipientibus simpliciter loquitur iis qui perfecti sunt mysticè loquitur God is either in the light or in darknesse unto the beginners hee speaketh simply unto those which are perfect in mystery Super Psal. 96. 3. But hereby rather is understood that God who himselfe dwelleth in light that none can attaine unto yet in caligine versatur respectu nostri dwelleth in darknesse in respect of us because we cannot search out the nature of God nor comprehend what he is Simler So Gregor Nyssen interpreteth that Moses went into the darknesse that is Tunc demum cognovisse illam esse divinam naturam quae cognitionem omnem excedit He then perceived the divine nature to be such which exceeded all knowledge Likewise Procopius Vera Dei notitia est agnoscere suam ignorantiam c. It is the true knowledge of God for one to acknowledge his owne ignorance that bringeth darknesse with it Thom. Nullus intellectus creatus potest ad cum accadere No created understanding can come neere unto God In 1. ad Timoth. 6. lect 3. 4. Herein also Moses was a lively type of Christ that as he having spoken unto the people and declared the will of God afterward went up into the darknesse So our blessed Saviour having declared the heavenly doctrine of his Father to the world and finished the worke of our redemption Ascendit in caligineâ—â— nubium coeli Ascended into the darknesse of the clouds of heaven and was taken out of our sight and received up into heaven Simler QUEST XI Why the Lord saith he spake unto them from heaven Vers. 22. YE have seene that I have talked with you from heaven This is premised as a reason of the precept following vers 23. Ye shall make ye therefore c. no Gods of silver c. 1. Oleaster resolveth the reason thus Considerate me vobis loÌ„co superiore c. Consider that I am higher than you in place and therefore am able to punish you if you rebell 2. Some thinke that hereby the Lord signified unto them that these were not Mosis arâ—es figmenta c. the devices and fetches of Moses but that God himselfe spake from heaven and therefore the Decalogue or ten precepts came from God himselfe and were pronounced by him Cajetan And so the Lord by this meanes would get authority unto his law Borrh. 3. God thus saith Vt ostendat calsitudinem suam rebus omnibus superiorem To show his highnesse farre above all other things and so incomprehensible and that therefore they could make no image of him Galas 4. Or because the Lord spake out of heaven not as one absent but every where present therefore no image should be made of him for images are representations of them in their absence 5. But this is the best interpretation of this reason because they only heard the Lord speake out of heaven they saw no image or similitude but only heard a voice therefore they should make no image of God so is it explained Deut. 4.15 Take good heed to your selves for you saw no image in the day that the Lord spake unto you Simler And so in effect he saith thus much I spake unto you from heaven that is I the true God not any corporall substance as of gold silver c. By heaven here he understandeth the higher part of the aire as Psal. 8. they are called The fowles of heaven Tost qu. 38. QUEST XII Why this precept is repeated of not making any graven image Vers. 23. YE shall not make c. 1. Some thinke that this is an addition to the first Commandement Thom Aquin. who thus distinguisheth the Lawes of Moses The Judicials and Ceremonials ex sola institutione vim habent only take their force from their institution otherwise it were indifferent whether they were done one way rather than another The Morals ex ipso dâ—ctamine ratioâ—is naturaliâ— efficaciam habent have their efficacy from the enditing of naturall reason and these morall precepts are of three sorts some are so manifest quòd editione non indigent that they need not to be set forth and published as concerning the love of God and our neighbour Some things are not so generall but more particularly determined which although they are acknowledged of all yet because many erre therein they had need to be published such are the ten Commandements Quaedam sunt quorum ratio non est cailibet manifesta sed solùm sapientibus Some things are such the reason whereof is not manifest to every one but only to the wise and these be the precepts superaddita Decalogo which are added to the Decalogue of which kind this precept is here Sic fere Thom. 1.2 qu. cap. art 11. in Cor. 2. But they are rather an explanation of the first and second precept than any addition Iun. And this precept either differeth not at all from the other Thou shalt make thee no graven image or only herein is the difference that the other precept declarat veritatem universaliter doth declare the truth universally Hoc autem determinantur modi quidam particulares And here certaine particular cases are determined and two things are here forbidden one directly not to acknowledge or make any other God the other indirectly not to make any images repraesentativas veri Dei to represent the true God Tostat. qu. 38. 3. Now this precept is iterated and repeated because some things are majoris necessitatis periculi of greater necessity and danger as idolatry was which the Hebrewes had seene practised in Egypt Tostatus And this repetition is made ut magis imprimeretur haec prohibitio cordibus corum c. that this prohibition might be more deeply imprinted in their hearts because he knew them to be prone to idolatry Lyran. So also Cajetan QUEST XIII Of the meaning of these words Ye shall not make with me Vers. 23. YE shall not make with me 1. The Latine Interpreter omitteth this clause with me altogether which both Cajetane and Lippoman confesse
it no shame to exercise the act of generation whereupon they were called Cynikâ—s because therein they were like unto dogs and Diogâ—nes the first founder and beginner of this beastly errour was thereupon also called Cynicus Tostat. qu. 49. 4. Places of Doctrine 1. Doct. Of the difference of the Law and the Gospell Vers. 18. WHen the people saw it they fled and stood afarre off Here is set forth the difference of the Law and the Gospell for the Law worketh these two effects Terrorem incutit c. It striketh terrour by the manifestation of our sinne as the prodigall childe confessed I am not worthy to be called thy sonne And retrocedere facit it causeth to goe afarre off Hereupon the Publicane stood afarre off beating upon his breast as not worthy to come neere into the presence of God But the Gospell hath two other contrary effects Consolatur allicit It comforteth and allureth as our blessed Saviour saith Come unto me all ye that are weary and laden and I will ease you Mat. 11.28 They that finde not the Law and the Gospell to worke these severall contrary effects doe shew that they understand neither but are like unto those in the Gospell of whom it is said We have piped unto you and yet have not danced wee have mourned unto you and ye have not wept such can neither be wonne by the comfortable promises of the Gospell not terrified by the heavy threatnings of the Law Ferus B. Babington 2. Doct. One truth one religion Vers. 24. AN altar of earth shalt thou make Quòd unum at que â—undeus cultum inter omnes esse vellet c. Because he would have one and the same worship among all he commanded but one altar Gallas He would have but one altar to note one truth and one religion B. Babington as the Apostle saith Ephes. 4.5 There is one Lord one faith one baptisme 5. Places of Confutation 1. Confut. Against Tostatus that it is no more lawfull to make images in the new Testament than it was under the old Vers. 23. GOds of silver or Gods of gold yee shall make yee none c. Tostatus alleaging these two reasons why images were not allowed in the old Testament because Idolatry was then commonly practised among the Gentiles and therefore the Lord would take away all occasion thereof among his people and for that no image could be made to represent God being visible yet he saith that it is lawfull to have images in the new Testament 〈…〉 aliqua prediâ—tarum causarum neither doth any of the former reasons hinder it because now there is no danger of Idolatry in making an image to represent God Quia non est nunc generalis 〈…〉 There is not now a generall custome of the Gentiles leading that way and though in the old Testament there was nothing which could be expressed by an image God being invisible yet in the new Testament Christ truly tooke our flesh Ita ut statua et couveniat quia 〈◊〉 nostrûm 〈◊〉 So that an image may well agree unto him because he is like unto any of us Sunt etiam â—liquâ— sancti viri c. There are also holy men whom though we worship not as Gods yet we have them as intercessors with God and doe make pictures of them to be put in remembrance of them Tostat. qu. 39. Contra. 1. If the forbidding to make any graven image to represent God by be a morall precept as it cannot be denied then it bindeth Christians as well in the new Testament as it did the Israelites in the old 2. And there is more danger of idolatry 〈◊〉 than there was theâ— for the grosse idolatry of the Gentiles was not so dangerous to imitate nor so like to be followed as the coloured superstition and refined idolatry of those which professe themselves Catholikes and Christians the grosse Pagane idolatry is now turned into counterfeit Christian imagery And if the nations which have not yet received the Christian Faith as the Turkes Mahometanes Jewes have renounced idolatry it is a shame for Christians in profession to retaine it still 3. Concerning the other reason first the Godhead and divine nature is no more circumscriptible and to be pictured now than it was in the old Testament And as Christ in the new did take upon him the shape and forme of man so also in the old he appeared in humane shape to the Fathers why might they not then have pictured him according to that appearance as well as now therefore in this respect there is no difference But can they also by any image resemble Christs divine nature If they cannot it is a lying image for either they make a picture of Christ as God and Man and so they with Eutyches will confound the natures of Christ making the Godhead circumscriptible or else with Nestorius they must divide his person making two Christs one as he is Man whom they cannot picture another as he is God who cannot by any image bee resembled And whereas Tostatus himselfe misliketh that any image should be made of the Trinity upon this reason Quia cum nihil tale ut est exprimere in personis divinis valeat solius erroris Arriani occasio est ut tres Deos essentialiter distenctos c. 〈◊〉 Because no picture can expresse any thing in the divine persons as it is and so it would only give occasion of the Arrian errour that wee should imagine three Gods essentially distinguished c. this reason may be returned againe upon him that seeing nothing of Christs divine nature can be expressed by a picture such delineation and portraiting of Christ would give occasion of the Nestorian heresie to make two Christs one which may be pictured as he is man and the other which cannot be pictured as he is God Secondly concerning the images of Saints Were there not glorious and renowned Saints in the old Testament as the Patriarkes Abraham Isaack Iacob with the Prophets Moses and Elias with the rest as the Apostles and Evangelists and holy Martyrs under the New Why then was it not as lawfull to make images and visible representations of the Saints then as now Therefore herein there is no difference betweene those times and these and so notwithstanding all these shifts and evasions it is found to bee no more lawfull to have Images and pictures for religious uses now than it was then 2. Confut. Against the grossenesse of idolatrie BUt this place which forbiddeth any Gods of silver or gold to bee made maketh strongly against all adoration of such Images which by so doing they make their Gods And whereas the Lord saith Ye shall not make with me Hac voce ostendit alios sibi deos adjungi cum eriguntur simulachra By this word he sheweth that other Gods are joyned with him when as Images are erected c. For when they doe bow before them and make their prayers and offer unto them and give that unto dumbe
Idols which belongeth unto God they doe in effect make Images of silver and gold their Gods Those reasons which Damascene urgeth against the Idols of the Pagans may be also enforced against the superstitious Images of the Romanists 1. Stulte pretiosius est tuo idolo animal quod offertur ei nam idolum homo fecit animal Deus creavit c. Thou foole that beast is more precious than thine Idoll which thou offerest unto it for thou madest the Idoll but God created the beast â— Deum quis emit Deum quis vendit c. Who hath bought God or who hath sold God but thine Idols are sold some for a greater price some for a lesse 3. Quomodo Deus vocatur qui non movetur How is that called God which is not moved Doest thou not see how if an Image sit it never standeth and standing it never sitteth 4. Antiquiâ—r es tu deo à te facto c. Thou art more ancient than the god which thou makest but God was before all 5. Confidis teipsum cum sis homo Deum posse facere c. Thou perswadest thy selfe that thou being a man canst make God but man was created and made by God he then cannot be a maker of his God 6. Nisi custodes assiderent deum tu perderes c. Unlesse thou shouldest set watchmen by thou mightest lose thy God but God is our keeper God hath no need of our keeping And so he concludeth Amentiae non pietatis sunt vestra opera c. Your workes then are workes of madnesse rather than piety Damascen in histor Barlaam Iosaphat 3. Confut. Against those which say the Godhead may be comprehended Vers. 21. MOses drew neere unto the darknesse where God was c. This sheweth that in respect of us God is in darknesse because his divine nature and essence is of us incomprehensible but in himselfe he dwelleth in light inaccessible which none can attaine unto 1 Tim 6.16 as also the Evangelist saith No man hath seene God at any time Ioh. 1.18 This then evidently convinceth the errour of the Anomians that affirmed They comprehended the very essence of God which errour he strongly savoureth of that is bold to say That there is not any thing of God which his Saints shall not see that we shall communicate with Christ in all his glory that Paul being rapt into the third heaven saw the very essence of God that we shall see the Godhead of Christ in plaine manner and in perfect measure Against these bold assertions I will oppose the Theologicall conclusions of Thomas Aquin concerning this matter Nullus intellectus creatus potest ad eum accedere c. No created understanding can come neere unto God Now the understanding â—ay two wayes come to the knowledge of the nature of another Scilicet ut attingat comprehendat that is to attaine unto it and to comprehend it it is impossible that the intellectuall part should come to comprehend God seeing he is infinitè cognoscibilis infinitely to be knowne Virtus autem intellectâ—◠〈◊〉 est sinita But the power of the understanding or intelligence created is finite c. how then can that which is finite comprehend that which is infinite Ideo etiam intellectus Christi non comprehendit 〈◊〉 c. Yea even the understanding of Christ that is as hee is man doth not comprehend God There is another way to know God scilicet uâ—â—ingendo Deum by attaining or comming neere unto him And this way no created intelligence can attaine per propria naturalla by the naturall power to know that which is God and the reason is Quia nullâ—â— potent in potest in aliquid altius suo objecto c. Because no power can doe any thing in that which is higher than the object now God is higher than the object of our understanding Thomas proceedeth thus A thing is said to be invisible two wayes Vno modo propter defectum sui ut opaca alio modo propter excedentiam ut sol One way because of the defect in it selfe as darke and shadowed places another because of the excellencie thereof as the Sunne is to our eye and so God is invisible But how is God inaccessible If we understand the comprehension of God so it is true even of the Angels that is that they comprehend him not for so God only comprehendeth himselfe si de visione quae attingitur c. if we understand the Apostle to speake of the vision attaining not comprehending so it is understood three wayes 1. Nemo vidit oculo corporali No man hath seene God with the bodily eye 2. Secundum essentiam oculo mâ—neâ—is vivens in curne nisi Christus c. And according to his essence no man living in the flesh hath seene him with the eye of the minde but Christ as the Lord saith Exod. 33.20 There shall no man see mee and live 3. Nemo vidit quid est Deus per scipsum No man hath seene what God is by himselfe that is by his owne power as our blessed Saviour saith to Peter Flesh and bloud hath not revealed this unto thee c. Matth. 16. Sic Thomas in 1. Timoth. cap. 6. lect 3. 6. Morall observations 1. Observ. Not to contemne or despise the ordinary ministery Vers. 19. TAlke thou with us and we will heare This both meeteth with their curiosity and ignorant folly that say O if I might heare God speake himselfe I should be much moved little doe they conceive that thus speake their owne weaknesse or the Majesty of God for this people was not able to endure to heare the mighty voice of God B. Babington Beside this sheweth the unthankfulnesse of men in not acknowledging the Lords mercy in appointing the ministery of man like unto our selves for our instruction and comfort and their prophanenesse which contemne so necessary a meane without the which they must either be left altogether without a guide or be overwhelmed with the Majesty of God Galas 2. Observ. How fearefull the day of judgement shall be LEt not God talke with us lest wee dye If the Law was so terrible when it was given how fearefull is that day like to be when God shall come to judge the breaches and transgressions of his Law if the giving of the precept did strike such feare the rendring of judgement cannot bee without great horrour B. Babington Therefore the Apostle saith Knowing the terrour of the Lord wee perswade men c. 2 Cor. 6.11 3. Observ. Against curiositie Vers. 21. MOses drew neere to the darknesse c. This sheweth that God is incomprehensible therefore we must be sober and modest and humble in speaking or writing of God This Simonides found who being asked of Hiero what God was first asked three dayes then six then double againe to consider of it and in the end gave over as being not able to search it out B. Babing So the Apostle exhorteth That no man
three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter shas H. Vers. 5. Badgers skinnes I.V.A.P.C. or skinnes of
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
Ecclesiam illuminet from above doe lighten his Church Calvine 7. As the six branches doe make one bodie with the shaft so Ministri in Christo concordiae studeant Ministers in Christ must studie for concord Osiand 4. Places of Doctrine 1. Doct. Of the divine nature of Christ. Vers. 9. ACcording to all that I shall shew thee so shall they make the forme of the Tabernacle c. As God appointed the forme and fashion of the Tabernacle but the matter thereof was offered by the Israelites So Christ tooke his humanitie from among men Divinitaâ— quae mera forma est à Deo patre ab atâ—rno genita est but his divine nature which is as the forme was begotten of God his Father from all eternitie Simler As touching his humanitie the Apostle saith For as much as the children were partakers of flesh and bloud he also himselfe tooke part with them Of his divine and everlasting being the Evangelist speaketh In the beginning was the Word and the Word was with God and that Word was God Ioh. 1.1 2. Doct. God will not be worshipped with will-worship FUrther it is hence gathered Forma Tabernaculi non relicta est hominum arbitrio c. The forme of the Tabernacle is not left to the will of man no not to the judgement of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himselfe hath prescribed Pelarg. Piscatâ—r So our blessed Saviour alleageth in the Gospell out of the Prophet They worship me in vaine teaching for doctrines the commandements of men Mark 7.7 3. Doct. Of the ministerie of Angels Vers. 18. THou shalt make two Cherubims of gold Which sheweth that God useth the ministerie of Angels in protecting of his Church Piscator As the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 4. Doct. Our sinnes are covered in Christ. Vers. 21. ANd thou shalt put the Mercie seat upon the Arke This Mercie seat signifieth Christ that as it covered the Arke where the tables of the law were kept so our sinnes which are discovered by the law Tecta sunt operculo illo gratia reconciliationis are covered by that covering of grace and reconciliation as it is in the Psalme Blessed is he whose wickednesse is forgiven and whose sinne is covered Psal. 32.1 Borrh. 5. Places of Controversie 1. Confut. Against the sumptuous decking and adorning of Churches Vers. 3. THis is the offering which you shall take of them gold and silver This is no warrant now because the Tabernacle in the old Testament was adorned with silver and gold and other precious things that now the Temples of Christians should be set forth with such ornaments Vbi enim verbum ubi mandatum Where have they any word or warrant for these things as Moses had then Gallas The houses of prayer are to bee reverently kept and decently set forth but superfluous and sumptuous ornaments doe not beseeme the house of God he looketh not to faire and beautifull Churches but unto the humble and contrite heart as the Prophet saith Isa. 66.2 2. Confut. Against the Manichees who refused the old Testament Vers. 8. THat I may dwell among them The Manichees who tooke exception to the old Testament said that herein it was contrarie to the New that God should dwell in houses made with hands whereas our Saviour saith in the New Testament that heaven is Gods seat and the earth is his footstoole Matth. 5. there can be then no house made for God to dwell in This objection Augustine returneth upon them againe shewing that this testimonie is first alleaged in the old Testament Heaven is my throne earth is my footstoole where is that house that you will build for me Isa. 66.1 And therefore therein the old Testament and new concurre that God dwelleth not in Temples made with hands and yet both in the old and new Testament God is said to have his house therefore he concludeth Adaliquam significationem in utroque testamento accipi c. that is so said and taken to signifie some other thing c. God then is said to dwell in the Tabernacle not because any place can comprehend his Majestie but because there it pleased him by some visible signes to manifest his presence 3. Confut. Against the superstitious opinion of the vertue of ceremonies Vers. 22. THere will I appoint with thee Though the Arke were the place where the Lord revealed himselfe and shewed evident signes of his presence yet the Israelites were too superstitiously afterward addicted to the externall ceremonie and thought themselves sufficiently protected if the Arke were with them As in Heli his time when they brought the Arke into the campe they thought themselves sure of the victorie against the Philistims but the Lord caused both them and the Arke to come into their enemies hand to teach them to lay aside all carnall confidence and to seeke unto the Lord. As the superstitious Israelites in this respect abused the Arke so the Romanists put their confidence in their breaden god consecrated host going with it in procession and carrying it about in the fields But this is to attribute too much unto signes Simlerus 4. Confut. That Moses Arke is not at Rome in S. Iohn Laterans Church THis Arke which Moses made the author of the Scholasticall historie thinketh to bee in Rome in the Church of S. Iohn Lâ—teran under the Altar there and by that supposed evidence would prove that the Arke was not made according to the measure of the Geometricall cubit But Tostatus sheweth that not to be so because it is mentioned 2 Maccab. 2. how Ieremie hid the Arke in a cave which afterward could not be found This authoritie presseth them because they hold the first and second books of the Macchabees to be canonicall And howsoever it standeth for the truth of this report it is evident that the Arke was lost before or in the captivitie of Babylon and that the second Temple built after the captivitie never had it By this then it appeareth what small credit is to bee given unto those relikes which are so much boasted of in the Papall Church 5. Confut. Against the erecting and setting up of Images Vers. 22. BEtweene the two Cherubims The idolatrous Romanists have no warrant from hence for their Images which they set up to be adored in their Churches 1. Moses had Gods commandement to doe it they have no such direction 2. That was a time of figures and ceremonies and typicall representations but now in the cleere light of the Gospell all such types and figures are ceased 3. Those Cherubims were not set forth publikly in the peoples view but kept in the most holy place whither none had accesse but the high Priest neither was it lawfull for any other Priest or Levite to gaze or looke upon it
of Israel of whom they were afraid 4. And the Israelites themselves did not use to stray farre out of the host Tostat. quaest 13. 10. Moses meaning then is this ostende te fore ducem nostrum c. shew that thou wilt be our guide as before notwithstanding that threatning vers 3. that I may know thee to be present and finde favour to have accesse unto thee as before Iun. And Calvin collecteth well that it appeareth by the Lords answer vers 14. My presence shall goe with thee what Moses desired and so uno verbo affirmat se praiturum ut solebat he affirmeth in one word that he will goe before them as he was wont QUEST XXVIII In what sense Moses saith That I may finde grace c. which he was assured of Vers. 13. THat I may know thee and that I may finde grace in thy sight 1. Tostatus maketh this as a part of Moses petition that although he had found grace already with God in many things as in bringing the people out of Egypt in dividing the red sea in talking with God face to face yet that in this also he might finde favour with God to see his glorie But Lyranus better collecteth that Moses yet desired not a fight of the Divine Essence sed procedebat ordinatè but he proceeded orderly in his petitions and by degrees as he found the Lord enclined in his gracious answers And this to bee so appeareth by the Lords answer My presence shall goe with thee that yet Moses desired not a sight of his glorie 2. Cajetan understandeth it actively after I have knowne thy way that is the disposition of thy minde Exhibebo me morigerum gratiosum I will shew my selfe dutifull and pleasing that is I will apply and frame my selfe to please But this phrase is taken in the same sense as it is before the Lord saith to Moses Thou hast found grace in my sight where it is understood passively of grace and favour which Moses received of God 3. Some take it to bee no part of Moses petition but an argument thereof from the effect by this meanes if thou wilt goe with us I shall certainly know that I have found grace in thy sight Osiander Calvin Simlerus But Moses could no way doubt of that seeing the Lord had before certified him that he had found grace and upon that assurance Moses groundeth his prayer If I have found grace in thy sight this had beene to make the ground and foundation unstable and then his prayer also had failed 4. Wherefore with Iunius I take it rather to be a part of Moses request that as God had beene many wayes gracious before unto Moses and he had diversly found favour in his sight so that the Lord would vouchsafe in such manner to be present still that Moses might have accesse unto his presence and finde acceptance in his prayers as before To the same purpose Lyraniâ— Ostende te mihi familiarem scut ante fabricationem vituli Shew thy selfe familiar unto me as before the making of the calfe QUEST XXIX What is understood by Gods presence Vers. 14. MY presence or face shall goe with thee 1. Augustine by face here understandeth the knowledge of God Facies Dei est cognitio Divinitatis c. The face of God is the knowledge of his divine nature 2. Cyrillus saith Facies Dei Spiritus sanctus The face of God is the Holy Ghost because he declareth the essence of God 3. Gregorie Facies Dei respectus est gratia c. The face of God is his favourable respect which should bring them happily into the land of promise 4. But here is a revocation of the former sentence the Lord had said hee would not goe up with them Cajetan Penitentia enim commutat comminationes Dei in promissiones Repentance changeth Gods threatnings into promises Ferus And partly upon the peoples repentance partly by Moses earnest intercession the Lord is entreated to vouchsafe them his gracious presence whereas hee had said hee would not goe up with them which the Lord did not pronounce absolutely but upon condition of their repentance 5. The Lord saith then My presence shall goe before that is ego ipse I my selfe Lyran. Sa. Aspectabilis praesentia mea My visible presence as before Iun. Sic te pracedam ut vere sentias me tibi adesse c. I will in such manner goe before thee as thou shalt verily perceive that I am present as though thou diddest see my face in a glasse Calvin The Lord promised the like visible signes of his presence which they enjoyed before 6. And typically is here signified the blessed Messiah who is called the face or presence of God as the Prophet speaking of Iohn Baptist the fore-runner of Christ I will send mine Angell who shall prepare the way before my face Borrh. QUEST XXX What rest the Lord promiseth to Moses Vers. 14. ANd I will give thee rest 1. Cajetan referreth to Moses Non erit sollicitus de eventibus Hee should not bee carefull of any event seeing the Lord tooke upon him to guide them 2. Oleaster I will cause thee to rest à sollicitudine precibus from taking any further care or intreating me in granting thy request So also Marbach Vt sis securo tranquillo animo That thou mayest be secure and quiet 3. Lippoman understandeth it of Moses death and departure that God would bring him to rest before the people came into Canaan yet the Lord would notwithstanding accomplish his promise 4. Gloss. interlin understandeth here requiem aeternam everlasting rest promised to Moses But it appeareth by Moses reply vers 16. shall it not be when thou goest with us that this promise was not peculiar to Moses but generall to all the people as Calvin well collecteth Quod totius populi commâ—ne erat Mosis personae ascribitur That is ascribed to Moses person which was common to all the people 5. Therefore by rest Hugo de Sancto Victor well understandeth the leading of them into the land of promise So also Simlerus and their setling there after they came thither signifying sub Dei patrocinio fore that they should be still under Gods patronage and protection there Calvin and by this externall rest is shadowed forth our rest in Christ as our Saviour Christ saith Come unto me all that labour and yee shall finde rest unto your soule which our spirituall rest shall be perfited in that glorious rest in the kingdome of God Borrh. QUEST XXXI Whether Moses here rested in Gods answer or begged any thing further Vers. 15. IF thy presence goe not with us 1. Calvin taketh this to be a confirmation of the Lords former grant and that Moses embracing the Lords answer saith thus much in effect that if the Lord should not so doe grant them his presence it were better for them to perish there than to goe any further he therefore taketh them to bee deceived who
thinke diversum aliquid hic notari that some divers thing is here noted than before for in the same sense the Lord is said to goe before them and to goe with them in the middest of them But in that the Lord saith againe vers 17. I will doe this thing also which thou hast said it is evident that Moses added somewhat to his former request and begged somewhat which was not yet granted though Calvin thinketh it is but the repetition of the same thing tollenda dubitationis causa to take from Moses all doubting So also Oleaster 2. Some doe thinke that Moses here asketh a divers thing from that which the Lord granted where there are divers opinions 1. Lyranus taketh it that whereas God promised to goe before Moses he further entreateth that hee would totum populum praecedere goe before not him only but all the people c. But the Lords promise was generall that his presence should goe before not expressing whom and Moses request which the Lord yeeldeth unto wherein hee maketh mention of the people vers 13. sheweth that the Lord so meant that hee would be a guide to all the people 2. Cajetan saith because the Lord had promised only in generall My face shall goe not expressing whether antâ— eos cum eis post eos before them with them or behinde them now he entreateth that hee would goe with him But Moses repeating Gods words doth put to no such limitation only hee saith If thy presence goe not carrie us not hence by which repeating of Gods words Moses knew well enough that God promised to goe before them 3. Rupertus therefore and Tostatus follow this sense that because the Lord by his presence might understand some Angell he presseth God yet further that he would goe himselfe with them But this answer is granted upon the oversight of the Latine translation which readeth here If thou wilt not goe before whereas in the originall it is being well translated If thy presence goe not So that Moses by Gods presence understandeth God himselfe as hee expoundeth vers 16. shall it not bee when thou goest with us 4. Wherefore in this reply Moses partly confirmeth the Lords answer by shewing the inconvenience that would follow that it were better for them to remaine there still than without Gods presence to goe on and offer themselves to infinite danger partly hee intreateth that God would not onely goe before them as he did before others of the Heathen whom he used in his service as he raised and stirred up Cyrus whom he conducted as the Lord saith by his Prophet Thus saith the Lord to Cyrus his anointed whose right hand I have holden to subdue nations before him c. I will goe before thee and make the crooked strait c. But that the Lord would also dwell among them in his Tabernacle as he purposed And therefore the Lord herein condescending to Moses saith afterward vers 17. I will doe this also which thou hast said that is Non solum praibo sed vobiscum ero I will not only go before you but with you also Gallas So Moses also in saying that the people may have preheminence entreateth ut non cesset Deus facere signa coram gentibus that the Lord would not cease still to doe signes and wonders for his people before the nations that they may know that God is among them Ferus Simlerus Osiander For the faithfull are not satisfied nisi Deum totum habeant unlesse they have God wholly and all Ferus QUEST XXXII Why Moses addeth Carrie us not hence seeing even in that place also they had need of Gods protection Vers. 15. CArrie us not hence 1. Calvin so understandeth Moses here as though hee should meane that it were better perire in deserto to perish in the desart than to goe forward without Gods presence But Moses by no meanes would have wished the perishing of the people for whose preservation he intreated so earnestly before wishing himselfe rather to be raced out of Gods booke than them to perish 2. Rupertus draweth it to a mysticall sense Carrie us not hence c. Quid attinet nos vivere c. To what end should we live and beget children unlesse thou come which onely canst regenerate unto life those which are borne to death c. He applyeth it to the comming of the Messiah but the phrase here used Carrie us not hence sheweth that Moses here speaketh of going into the land of Canaan for otherwise the Messiah might have beene given unto them as well in this place as in Canaan 3. His meaning therefore is melius esse iter non ingredi that it were better for them not to goe thence at all unlesse God would be their guide Simler not to stirre one foot from thence 4. Which Moses speaketh not as though they needed not Gods protection and preservation there but because they were subject to many more dangers in walking forward still for they were to passe by the countries of divers nations who would suspect them as having a purpose to invade their land whereas now remaining still they should not be molested of any Tostat. qu. 16. QUEST XXXIII Why it is added People upon the earth Vers. 16. ALL the people that are upon the earth 1. This is not added by way of distinction as though there were any people under the earth they which are gone out of the world are called people as Abraham is said to be gathered unto his people but not properly because they are spirits and not men in hell there can be no people because there is no order nor communitie as where a people is there is a mutuall communitie and they are governed by Law nor yet in heaven is there said to bee a people properly their bodies being laid aside their spirits only there living in bliffe 2. Neither are those which are called Antipodes which dwell on the other side of the earth under but upon the earth as we are 3. Sed positum est ex superabundantia This is added of abundance for more plaine evidence and demonstration Tostat. qu. 16. QUEST XXXIV Whether Moses desired to see the verie divine nature and essence of God Vers. 18. I Beseech thee shew me thy glorie 1. Ferus thinketh that Moses only asked of God to shew him certaine signes and evidences of his glorie quibus omnes homines te agnoscant credant whereby all men may acknowledge thee and beleeve in thee But this had beene a lawfull request and the Lord would not have denied it 2. Some thinke that Moses desired ostendi sibi aspectabilem formam divinae majestatis that there might be shewed unto him some visible forme of the divine Majestie not for his owne satisfaction but to content the rude people that he might make some description thereof unto them who desired to be instructed by some visible demonstration which was the cause why they caused in Moses absence a Calfe
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
word is chaâ—â—n which signifieth to give to bestow to shew grace the other is racham that betokeneth to be inwardly moved with pitie and compassion Oleaster The first then signifieth that favour which is seene in bestowing of gifts the other in remitting of sinnes and delivering from evill QUEST XLII Of the divers kindes of mercie which the Lord sheweth I Will shew mercie There is mercie of divers sorts 1. First there is a generall mercie which the Lord extendeth toward all both good and bad as in granting the Sunne and raine indifferently to all 2. There is a peculiar mercie toward his owne children which also is shewed in divers manner 1. As in the remission of great sinnes as David prayeth as Psal. 51.1 Have mercie upon mee according to thy loving kindnesse c. 2. There is mercie also seene in forgiving sinnes of ignorance as S. Paul saith I was received to mercie because I did it ignorantly 1 Tim. 1.13 3. There is a mercie which they taste of that are in Gods favour and doe love him which is seene not only in the remission of sinnes but in the heaping of blessings upon them as the Lord sheweth mercie unto thousands upon them that love him 4. And mercie is also exercised toward them which being unable to performe any thing of themselves are thereunto assisted and aided by grace as the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 This mercie here mentioned is of that kinde which is peculiar to Gods chosen Procopius QUEST XLIII Of the divers kindes of visions and sights of God Vers. 20. THou canst not see my fate That wee may arise by degrees to come to the handling of Moses Sinai sight first is to be premised the consideration of the divers wayes and kindes of the vision or sight of God We are said to see either with the eyes of our bodies or with the eyes of our minde and each of these hath a threefold distinction or difference for there is of each an ordinarie or extraordinarie sight in this life but the same imperfect and in the next a perfect sight so there are six kindes of visions in all three of the body and three of the minde First concerning the ordinarie sight of the body 1. It is that whereby wee see and behold sensible things which are object to the eye which discerneth nothing but that which is of a finite and circumscriptible nature 2. The extraordinarie when God in vision sheweth him in some externall forme and shape which is of two sorts either in corporali speciâ— in some corporall shew Quod voluntas elegit non quod natura formavit Which it pleased God to chuse not of natures forming Augustine The other is in humani corporis veritate in the assumption of a true humane body so Christ was seene in humane flesh 3. Then in the next world when our bodies shall be glorified wee shall see more perfectly as Iob saith I shall see God in my flesh Secondly the sight of the soule also is divers 1. There is an ordinarie sight which is of two sorts either common which is the sight and knowledge of God that commeth by the creatures Rom. 1.20 or peculiar to the children of God which is the sight of him by faith whereby the heart is purified Acts 25.9 and the eyes of the minde cleared 2. There is an extraordinarie sight and illumination by the minde as when God did manifest himselfe unto the Prophets by inward visions and revelations As when Peter fell into a trance and saw that foure cornerd sheet Acts 10. 3. And in the next life our inward sight of God shall be perfected as Saint Paul saith Now wee see thorow a glasse darkly but then face to face now wee know in part but then shall wee know even as wee are knowne Now in order it shall be discussed by which of these kindes of vision God may be seene and apprehended of man QUEST XLIV Whether God may be seene with the eyes of the body in this life FIrst it is not possible to see God in this life with the eyes of the body 1. For it must needs follow that God should be of a corporall and materiall substance if he might be seene with carnall eyes for nothing by the eyes of flesh can bee discerned but that which is visible finite and circumscriptible but the Lord is infinite Anthropomorphites and Audiâ—â— Heretikes did hold indeed that God himselfe had an humane and visible shape and that man according to his body is the image of God which heresie is contrarie to the Scripture which saith that God is a Spirit therefore of no bodily shape 2. And God being of a spirituall nature cannot be seene by the eyes of the body for that which is of a spirituall nature non cadit sub sensus corporis doth not come under the sense of the body Simler 3. It is said that God is love which sheweth his substance noâ— a qualitie as our love is then as faith hope and love in us cannot be seene much lesse can God 4. The image of God in man which is the inward renovation of the minde cannot bee seene much lesse God himselfe whose image we beare 5. The minde also of man is invisible mulâ—o magis simplicissima illa infinita mens much more that most pure and infinite minde Simler 6. Chrysostome giveth this reason Deus simplex omni concoctione abjunctuâ— nulla forma aut figura effigiatus God is of a simple nature without any composition he hath no forme or figure c. But nothing is perceived of the sense but that which is of a mixt and compound nature that hath forme and fashion 7. Gregorio Nyssene Est interminabilis divina natura interminabile comprehendi non potest The divine nature is infinite and not to be confined or limited and that which is not to be limited cannot be comprehended c. And that God cannot be confined or determined he thus sheweth Quod continet majus est contento That which containeth is greater than that which is contained and it is also heterogeneâ— natura of another nature as the fish is confined in the water and the bird in the aire But nothing is greater than God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill So it would follow Deum vinci à malo that God should bee overcome of evill 8. Cyrill useth this argument God is said to have beene seene of divers of the Saints but none of them did thinke that they saw the verie nature of God Aliter alius vidit aliter Esaias aliter Ezechiel c. Therefore everie one saw God after a divers sort otherwise Esaias after another manner Ezechiel saw him c. If they had seene the verie substance of God then God must be of a divers nature and
substance for he was diversly seene 9. And that it is impossible Oculis corporis substantiam Dei aspicere with the eyes of the body to see the substance of God it is evident by our blessed Saviours answer unto Philip who desired Christ to shew them the Father He that hath seene me hath seene the Father insinuating thereby that God cannot otherwise be seene of us than in Christ his Son who is the verie engraved forme of his person And if Christ would not grant any such carnall vision of God unto his Disciples who were conversant with him in the flesh who can in this life expect it 10. Whereas then the Prophet Isaiah saith I saw the Lord sitting upon an high throne and he is said to have beene seene of other of the Saints wee must not thinke that they saw Gods substance with their carnall eyes sed juxta possibilitatem humanam non ut est sed ut voluit se videre but as mans nature could see him not as hee is but as it pleased him Hierom who in the same place reproveth the Jewes who affirme that Isaias was slaine of their fathers because he writeth he saw God with his eyes whereas Moses saw only Gods back-parts for seeing Moses also writeth that God talked with him face to face interficite Mosen cum Esaia yee might as well have killed Moses as Isaias QUEST XLV Whether we shall see the divine nature with the eyes of our bodies in the next life BUt it is a greater question whether the Saints shall not in the next life see the Divine Essence with their bodily eyes which some doe affirme upon these reasons 1. Iob saith he shall see God in his flesh Iob 19. that is in the resurrection 2. S. Paul also saith that then we shall see face to face 1 Cor. 13.13 3. We shall then be like unto the Angels which doe behold the face of God 4. Our bodies shall then be spirituall and therefore wee shall even with our bodily eyes see and discerne Spirits 5. Otherwise if our eyes should not behold God what use should there be of our sight Contr. 1. The Hebrew Interpreters expound that place of Iob of his sight of God in this life but taking it rather to be spoken of his state and condition in the resurrection as most of our writers doe interpret we deny not but then the Redeemer who is cloathed with our flesh shall be seene of us even with these our eyes as Iob there saith But it is one thing to see the person of the Mediatour another to see the divine essence and nature 2. Saint Paul speaketh not of the â—ight of the bodily eyes but of the sight of the minde as hee expoundeth himselfe Now I know in part but then shall I know even as I am knowne 3. The likenesse similitude which we shall have with the Angels holdeth not in everie thing as that we shall have the like nature or knowledge but in that wherein the resemblance is made as that we shall neither marrie nor be married nor need meat and drinke but in that respect shall be as the Angels and yet neither doe the Angels fully comprehend the divine nature as afterward shall be shewed 4. Our bodies are said to be spirituall not as opposite to the nature of our bodies now which shall remaine but as set against the corruptible and earthly qualities thereof our bodies shall be bodies still but not earthly naturall corruptible bodies as they are now therefore the argument followeth not 5. And this shall be the use of our heavenly sight wee shall see God in his workes but after a more cleere manner than now we shall see the elect we shall behold Christ himselfe Upon these reasons Simlerus concludeth In futura vita nos oculis corporis corpora tantum visurâ—s In the next life we with our bodily eyes shall see onely bodies and not the essence of God Thomas Aquine also thus interpreteth Iobs words I shall see God in my flesh I consisting of body and soule shewing Quod suâ— modo visionis illius erit particeps corpus That the body also after a sort shall be partaker of that vision not that the eyes of the body shall see the Divine Essence Sed quia oculi corporis videbunt Deum hominem factum But because the eyes of the body shall see God which was made man Videbunt etiam gloriam Dâ—i in creatura refulgâ—â—tem They shall also see the glorie of God shining in the creatures But this further must bee added that though the divine essence of God shall not bee seene of our bodily eyes then because God is of an infinite and incomprehensible nature yet the blessed Spirits the Angels and Ministers of God shall bee seene of the elect Angelorum beatorum omnium consortio conspectu colloquio fruemur We shall enjoy the fellowship fight and conference of the Angels and of all the blessed Buâ—an For if the eyes of the young man were so opened at the prayer of the Prophet that he saw the Lords heavenly host which appeared in the likenesse of fierie horse and charriots much more shall our eyes then be so cleared as that we shall see the Angels themselves though not in their very spirituall nature yet in such sensible manner as that we shall both converse have conference with them QUEST XLVI Whether the Divine Essence can be seene and comprehended by the minde of man in this life NOw it followeth to be considered seeing Gods essence cannot be seene by our bodily eyes either in this life or the next whether that in our minde and understanding here in this life wee may attaine to the fight and knowledge of God where that position of Thomas Aquine is to be held Impossibile est animae hominis secundum hanc vitam viventis essentiam Dei videre It is impossible for the soule of man in this life to see the essence of God the reasons whereof are these 1. Because the soule being in the body naturally knoweth not any thing nisi quâ— habent formâ—â— in materia but such things as have their forme in some matter or may be knowne by such things but the essence of God per naturas rerum materialium c. by the nature of materiall things cannot be knowne Thomas 2. Almost all our knowledge initium habet à sensibus taketh the beginning from the sense but God cannot be perceived by sense Simler 3. Ambrose likewise saith Anima carnis hujus maculis coâ—â—â—vionibus obumbratae faciem Dei sâ—ncere videre non possunt The soules being shadowed and obscured with the spots and blemishes of the flesh cannot cleerely here see the face of God c. And he further giveth this reason Qui faciem Dei videt esse â—ine peccato He that seeth the face of God must be without sin as our Saviour saith Blessed are the pure in heart for
they shall see God But none are here without sin therefore none here can see God 4. Gregorie Nyssâ—n Propriâ—m suum est ut omnem cognitionem excedat It is proper and peculiar unto God to exceed and goe beyond all knowledge Qui verâ— est is cognitione non comprehenditur He thaâ— truly is and the cause of the being of all things cannot be comprehended by any knowledge c. The minde of man being of a finite nature cannot comprehend that which is infinite and incomprehensible 5. Further Bernard to this purpose urgeth that place 1 Ioh. 3.2 We know that when he shall appeare we shall be like him for we shall see him as he iâ— whereupon he inferreth thus Videre illum jam in hoc mundâ— illuminatus potest tanquam jam in aliquo similis sicuti est non omnino potest quia nondum perfecte similis He that is illuminate may see him in this world as in some thing like unto him but as he is hee cannot see him because he is not perfectly like him c. If then we shall only see him as he is when wee shall be like him then now in this life we cannot see God because we are not like him 6. Irenaeus enforceth this argument Si neque Moses vidit Deum nec Helias c. If neither Moses saw God nor Elias nor Ezechiel but those things which they saw were similitudines claritatis Domini only similitudes of divine brightnesse and prophecies of things to come it is manifest quoniam Pater invisibilis that the father is invisible of whom the Scripture saith Never any man saw God c. For if any had seene God it is most like those great Prophets should have had a sight of him but they saw him not otherwise than by certaine similitudes 7. Cyrillus affirmeth the same out of that place Ioh. 1.18 No man hath seene God at any time the only begotten Son of God c. hath declared him Soli consubstantiali â—ilio Pater visibilis est nulli praeter eum alii Only the Father is visible to his Son of the same substance with him and beside him unto none 8. Whereas then the Prophet Isaiah saith that he saw the Lord chap. 5.1 and the Scripture testifieth that God spake with Moses face to face and that the pure in heart shall see God Matth. 5.8 These places are either understood of the vision and sight of God by faith as Ioh. 14.9 He that seeth mee seeth my Father or else of the symbolicall sight of God by certaine similitudes and representations as Cyrillus calleth it symbolica similitudo divinâ— gloriae a symbolicall similitude of the divine glorie as Ezechiel also saith it was visio similitudinis gloria Domini a vision or appearance of the similitude of the glorie of the Lord. And so Bernard well concludeth Itaque de ipso vides sed non ipsum Therefore in this life thou seest somewhat of God but not God himselfe QUEST XLVII Whether the Angels nâ—w or the soules of men shall fully see the Divine Substance in the next life THat the Saints in the next world shall see God the Apostle is an evident witnesse that when hee appeareth we shall be like him for wee shall see him as he â—s wee shall see him after a more cleare manner than either Moses saw him in the mount or our parents before their fall But even then we shall not bee able fully to comprehend the divine substance of God we shall see him qualis est sed non quantum est as he is but not all that he is Bucanus 1. Deus vere incomprehensibilis dicitur God is said truly to be incomprehensible therefore hee cannot of the creature be comprehended Nec etiam Angelicae naturae comprehensibilis est No hee cannot be comprehended of the Angelicall nature for then he were not simply incomprehensible Alcuinus 2. Chrysostome concludeth as much Ne supernas virtutes Deum posse videre That the high powers of the Angels cannot see God out of that place Isai. 6.2 where it is said that the Seraphim with two of their wings covered their face Cum de Seraphim audis oculos avertisse pinnas visui obduxisse c. when thou hearest that the Seraphim turned away their eyes and drew their wings over their sight c. Nihil aliud docet nisi ejus cognitionem integram non potuisse recipere c. It teacheth nothing else but that they were not capable of the full knowledge of God neither durst behold his most perfect substance c. If then the Angels cannot comprehend the Divine Essence much lesse the spirits of men As Aleniâ—us inferreth Quamvis usque ad aqualitatem Angelicam humana post resurrectionem natura perficiat videra tamen essentiam ejus plene non valet Although our humane nature should attaine after the resurrection to the equalitie of Angels yet it should not be able fully to see Gods essence So also Calvin Licet Angeli excellentiore modo c. Although the Angels are said to see Gods face after a more excellent manner than men yet they are not capable of his infinite greatnesse which would swallow them up quast ex novo Testamento 3. Augustine also urgeth that place Ioh. 1.8 No man hath seene God at any time the onely begotten Sonne which is in the bosome of his Father hath declared him Sinus Patris quid est nisi affectus in châ—â—iâ—ati veri Patris per naturae unionem in filium What is the bosome of the Father but the affection of true charitie of the Father by the union of nature toward the Sonne c. Whereupon it followeth that the Sonne only who is of the same substance and nature with the Father hath seene him But the soules and spirits of the Saints are not in the bosome of God nor of the same substance therefore they cannot see God in his divine nature 4. Further Bernard thus inferreth upon that place 1 Ioh. 3.2 We shall see him as he is for wee shall bee like him Non aliud est videre sicuti est quam esse sicuti est It is no other thing to see him as he is than to be as he is c. But we shall not bee altogether like unto God only in some sort therefore wee shall not see God in his nature perfectly or altogether 5. Therefore whereas the same Bernard saith Talis visio non est vita praesentis c. Such a vision to see God in his nature is not in this life present but is reserved for the time to come c. And Augustine Promittitur sanctis in alia vita That fight is promised to the Saints in the next life c. they must bee understood to speake by way of comparison that in the next life wee shall see God in his owne nature that is more fully and clearely than we can see him here not that indeed
the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire was frustrate but yet it was a reasonable desire 5. Hierom.
also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth a reason of the Lords former answer why Moses could not see
stranger religion there be foedera commerciorum causa leagues for traffike sake and other common necessary things which belong unto the life which kinde of league may be made with such but not foedera auxiliatoria leagues of mutuall helpe Simler Calvin See more hereof chap. 23. qu. 50. QUEST XXVI Why their images were to be broken downe Vers. 13. ANd breake their images in peeces 1. This they were commanded to doe ut non remaâ—eat memoria c. that there should no memory remaine of idolatry Lyran. For looke what was left of those superstitious monuments tantundem fomenti remaneret so much leaven remained to corrupt pure religion Gallas 2. So that it is evident that these things were not to be transferred to Gods service as though it were lawfull to worship the true God after that manner wherein they worshipped their false gods for this is added as a reason Thou shalt not bow downe to any other god therefore si Iehovam in statuis colore vis Deum alienum colis if thou wilt worship God by images thou dost worship a strange god Simler For the true God will be worshipped after that manner which he hath prescribed Marbach Here then is the errour of the Romanists that doe worship God after the superstitious rites of the Heathen 3. Beside if images must be broken downe then it is not lawfull to retaine them still though they be not professedly adored for the very occasion of offence and stumbling must be taken out of the way as Hezekiah brake downe the brasen serpent which the people had superstitiously abused this then maketh strongly against them that tolerate images in their Churches though they adore them not QUEST XXVII To what use images being pulled downe may be converted 4. THe gold and silver which came of these images it was not lawfull for them to convert to their owne private use Deut. 7.26 they are forbidden to bring any such abominable thing into their house Tostat. qu. 12. Yet to publike uses either for the service of God or for the Commonwealth they might be converted as the gold and silver and the spoile of Jericho was put to the Lords treasury Iosh. 6.19 though it were sinne in Achan to take that which he purloined to his owne private use Simler 5. It is not safe that such monuments of superstition should still be kept though the use be discontinued as it hath fallen out in some places in our times that images having beene laid aside and not defaced were set up againe when idolatrie was revived the saying is that He that will not have a Storke returne to his house must pull downe her nest Simler And here in England if those superstitious cels of Monkes had not beene pulled downe it is to be feared that those uncleane birds would have setled themselves in their nests againe The things then consecrate to idolatrie being so defaced as that they cannot returne to their former use may be converted to some other publike service QUEST XXIX To whom it belongeth to pull downe images Vers. 13. BReake their images in peeces 1. It is not sufficient then for idolatry by the preaching of the Word to be pulled out of mens hearts as some affirme but the Magistrate is commanded by his authority to remove all such stumbling blockes as the good Kings of Judah Ezechiah and Iosiah did and the good Christian Emperours Constantinus and Theodosius 2 And this belongeth not to any private man to doe but to leave it to the Magistrate to whom the Lord hath committed this authority to reforme publike abuses yet in their private families men may reforme their housholds as Iacob caused all in his house to remove from them their strange gods Gen. 35.2 3. And further as it is not lawfull for private men by their private authority to take upon them the publike reformation in abolishing reliques of superstition as it was decreed in the Eliberine Councell that if any man breaking downe an image were slaine in the very act doing he should not be counted a Martyr and Theodoret writeth of one Aâ—das a Bishop who overthrew Peâ—sarum pyraema the temple of the Persians wherein they worshipped fire which fact he commendeth not but approveth his constancie in that he chose rather to suffer punishment than to restore idolatrie yet notwithstanding they fall not under this censure who being private men instinctu Spiritus excitantur are stirred up by the instinct of Gods Spirit and moved with an heroicall spirit to doe any such publike act as Ambrose Epist. 29. defendeth a certaine Bishop which had set on fire a Synagogue of the Jewes and another which under Iulian the Emperour was put to death for pulling downe an Altar So some among us and in other places have beene moved by the like spirit to shew their detestation against idolatry publikely in defacing of images and disgracing the Masse who are not rashly to be condemned Simler QUEST XXX How the Lord is said to be a jealous God Vers. 14. WHose name is Iealous a jealous God 1. Thomas Aquin. defineth jealousie to be Intensus amor non patiens consortium in amato A fervent love not suffering any fellowship in that which is loved and it is of two sorts either in that which is good as to be jealous of Gods honour and in this sense the Apostle saith It is good to love earnestly alwayes in a good thing Gal. 4.18 and this is a good zeale or jealousie and thus the Lord is said to be jealous as a man is over the chastity of his wife that his people should not commit spirituall fornication There is a jealousie in other outward things as in the honours of this life as Saul was jealous over David for the Kingdome and this is an evill jealousie 2. Sometime one is jealous for himselfe as the husband is over his wife that shee might be chaste unto him sometime for another as a good servant is jealous in his masters absence that his wife may keepe her selfe entire unto his master as Paul was jealous over the Corinthians with a godly jealousie to keepe them as a pure virgin for Christ 2 Corin. 11.2 The Lord is jealous both these wayes in respect of himselfe quia non potest habere parem c. the Divine nature can indure no equall Cajetan And he is said to be jealous Si quosdam ex suis viderit in sere perditos If he see any of his to fall away from his worship and so be lost Cyril 3. But God is jealous not as man is jealous Non humana perturbationis vitio facit Deus God is not jealous with any perturbation of minde as man is being unchangeable in himselfe Augustin Caret affectionibus Deus c. God is without affections but he is said to be jealous because he would not have any that hath knowne him to be carried away into any evill courses Cyril ibid. It is therefore by a metaphor
where the sides joyned together for then the bars could not conveniently have beene thrust thorow them but by the corners are meant the sides neere unto the corners as it is said afterward that the barres were in the rings by the sides of the Arke Tostat. qu. 1. QUEST II. Why it is said He made where the Lord said before to Moses Thou shalt make Vers. 6. HE made the Mercie-seat c. The phrase must be observed that whereas chap. 25. the Lord saith to Moses Thou shalt make an Arke thou shalt make a candlesticke thou shalt make a table and so of the rest here it is said He that is Bezaleel made the Arke he made the table he made the candlesticke The reason hereof is to shew the obedience of Moses and the people lest they might have beene thought to have received many precepts of the Lord and performed few of them In that therefore the Lord said to Moses Thou shalt make there the charge and commandement is given But now where it is thus rehearsed and he made the dutifull and carefull performing is expressed of that which was given them in charge Pellican QUEST III. In what forme the branches of the candlesticke went up Vers. 18. SIx branches came out of the side thereof 1. Pellican seemeth to thinke that these branches went up erectis calamis with their stalkes upright 2. But their opinion seemeth more probable who thinke that the branches in their going up semicirculos effecisse made halfe circles for both that forme and fashion was more comely to sight and beside if they had gone upright this inconvenience would have followed that the lamps above where the oyle was put for the lights would not have stood right up but leaning one way which had been unfit both for the droppings of the oyle and the lights would not have burned so cleare nor so bright if the lamps had not stood even and levell Gallas The rest of the questions concerning these instruments and ornaments of the Temple which are described in this chapter are before discussed chap. 25. and chap. 30. in the beginning of the chapters 4. Places of Doctrine 1. Doct. Christ our true propitiatorie and Mercie-seat Vers. 6. HE made the Mercie-seat The Mercie-seat signified Christ our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie who hath reconciled us to God his Father The Cherubs upon the Mercie-seat doe represent the holy Angels whose ministerie Christ useth in the government of his Church Pelargus As the Apostle saith They are sent forth to minister for their sakes that shall be heires of salvation Hebr. 1.14 Marbach 2. Doct. Christ both God and man THe making of the Arke of wood within and gold without did set forth the two natures in our blessed Saviour joyned together in one person the divine and humane Simlerus In the Propitiatorie and Mercie-seat are typically set forth the benefits that we have by Christ that as the Propitiatorie covered the Arke wherein was the Law so Christ Legem nos accusantem tegit doth cover and hide the Law which accuseth us Simler But more particularly the Apostle rehearseth the benefits which we have by Christ saying that he is made of God unto us his wisdome righteousnesse sanctification redemption 1. His wisdome in that Christ hath revealed unto us the will of his Father to give his Sonne for us That whosoever beleeveth in him should have eternall life 2. He is our Iustice in that hee imparted to us both his active righteousnesse in fulfilling the Law and his passive obedience in bearing the punishment due unto our sinne so the Apostle saith Christ is the end of the Law for righteousnesse to everie one that beleeveth 3. Christ is our Sanctification in that hee doth not only impute unto us his righteousnesse by faith but doth also sanctifie and regenerate us by his Spirit inabling us in some measure to keepe his Commandements as the Lord saith by his Prophet I will put my Spirit within you and cause you to walke in my statutes 4. He is our Redemption in that he hath by his innocent death appeased the wrath of God toward us as the Apostle saith Who shall condemne us it is Christ which is dead c. Marbachius 5. Places of Confutation 1. Confut. Against such hereticks as erred concerning Christs divine or humane nature AS Christ is shadowed forth in the Arke to be both God and man so all such are condemned which doe erre concerning the divine or humane nature of Christ. As touching Christs divine nature 1. Some utterly deny it making Christ a meere man and not to have beene before he was conceived of the Virgin Marie in which heresie were Cerinthus Ebion contrarie to the Scripture which saith that the Word which was made flesh was in the beginning c. Ioh. 1.1 2. Some confesse another nature in Christ beside his humanitie but not of the same substance with God yet of an higher nature than any creature so held Carpocrates Basilides Arrius but our blessed Saviour himselfe saith I and my Father are one Ioh. 20.30 3. Some affirmed that Christ beside his humane nature consisted also of a divine yet not begotten of the Father but making one person with God the Father as well as being of one substance so the Sabellians and Patropassians whereas the Apostle saith God sent his Sonne made of a woman Gal. 4.4 The person then of the Sonne and not of the Father was made man for us Concerning Christs humane nature 1. Some affirmed that he was not a true man but onely in outward appearance as the Manichees and Marcionites who are confuted by Christs owne words Luke 24.39 Handle me and see for a spirit hath not flesh and bones as yee see me have 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie but brought it with him from heaven contrarie to the Apostle who saith That hee was made of the seed of David according to the flesh Rom. c. 3. 3. Some taught that Christ had a true humane nature but in respect of his body onely not of his soule as Apollinaris Bishop of Laodicea who is convinced by the words of our Saviour Matth. 26. My soule is heavie unto death 4. Some grant that Christ tooke upon him our whole nature but not our humane infirmities But the Apostle teacheth the contrarie that Christ was in all things tempted in like sort as we are yet without sinne There are two kinde of infirmities some are personall as leprosie blindnesse sicknesse diseases these Christ was not subject unto there are naturall infirmities which doe belong unto the whole humane nature as wearinesse hunger griefe and such like these our blessed Saviour undertooke that he might be in all things like unto us 5. Some hold that Christ had a true humane nature but after the uniting thereof in one person to his Godhead it was absorpt of his divine nature which only remained this was
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
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name