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
of us to be worshipped Ergo the Father Sonne and holy Ghost are that one God Simler So our Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 Christ the Sonne of God is God because he is to be beleeved upon And againe This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 God the Father then and Christ his Sonne are the only very God And that the Sonne of God is to be worshipped with the Father the Prophet David sheweth Psal. 2. 11 12. Serve Iehovah in feare c. Kisse the Sonne lest he be angry In the former verse whom hee calleth Sonne here he nameth Jehovah So wee reade in the words of the Prophet Agur Prov 30.4 Who hath established all the ends of the world what is his name and what is his Sonnes name if thou canst tell Further that the Spirit of God is also one God with the Father and Sonne to be worshipped and glorified beside plentifull evidence out of the new Testament which shall not need to be inserted here because we are in hand with the law of the old Testament sufficient testimony may be taken from the law and Prophets as Gen. 1.1 The Spirit of God moved upon the waters But God only created the world So likewise the renovation of the heart is onely the worke of God because it is a new creation as David saith Create in me a new heart Psal. 50.10 but this is also the worke of the Spirit Take not thine holy Spirit from me ibid. vers 11. Likewise it is only Gods worke to teach us his will and to bring us to life eternall but this is wrought by the Spirit Psal. 143.10 Teach mee to doe thy will for thou art my God leâ— thy good Spirit lead me unto the land of righteousnesse Ambrose very fitly proveth the Spirit to be God by that place Iudg. 14.5 where it is said That the Spirit of the Lord came upon Sampson But Iud. 16.20 after his lockes were polled it is also said Hee knew not that the Lord was departed from him Hee which came upon him before was the same that departed from him now there called the Spirit of the Lord and here the Lord and Jehovah therefore the holy Spirit is Lord and Jehovah Ambros. lib. 2. de Spirit cap. 2. Damâ—scen doth thus excellently prove the Trinity by this demonstration Vnus Deus non sine Verbâ— est God being but one is never without the Word but this Word hee hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the aire because the condition of our nature is temporall But like as our word proceeding from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether divers from it So is the Sonne unto the Father which is his Word the same in substance but divers in subsistence Oportet autem Verbum Spiritum habere nam verbum nostrum nequaquam spiritus est expers But the Word also must have a Spirit for neither is our word without a spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the aire for wee are of a compound nature but the Spirit of the Word is of the same substance with the Word To this effect Damascen lib. 1. de fide orthodox cap. 6.7 And in the same place he useth another demonstration Impossible est Deum destitutum esse nativae foecunditatis c. It is impossible that God should bee destitute of naturall fecundity The Lord therefore must needs beget Sed ex propriâ— substantia generat but he begetteth out of his owne substance and that from all eternity for if the Sonne had not beene from the beginning coexistent with him of whom hee was begotten we shall bring in a change of his substance Nam cùm non esset Pater postea factus est Pater for so when he was yet no Father he afterward should become a Father c. Damascen ibid. Thus out of the first Commandement both the unity of the Godhead and the Trinity is concluded as Bernard thus elegantly inferreth Quid sibi vult iste ut ita loquar â—ine numero numerus si tria quomodo non numerus si unum ubi numerus What meaneth this number without a number if there be three how can there be but a number if one where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernard lib. de consideraâ— Thus by the unity of nature the errour of the Gentiles is abolished and by the joyning of the Word and the Spirit to the Father the Jewish opinion is overthrowne Et ex utraque secta nobis accedit utilitas ex Iâ—daica opinione naturae unitas ex Gentilitia sola personarum discretio So by either sect wee receive some profit by the Iewes opinion the unity of nature by the Gentiles the discerning and difference of the persons only Damasc. ibid. Transgressors then of this Commandement concerning the unity of the Deity and Trinity of the persons are 1. They which affirme and hold one God but deny the three persons as the Montanists and Marcellians in times past and the Turkes and Jewes now 2. They which hold not the distinction of three persons only but the division also of substance as the Tritheists The Arrians and Eunomians are of the same sect qui filium Deum confitentur sed conditum asseverant which confesse the Sonne to bee God but yet affirme him to be made So they bring in another God contrary to this precept Thou shalt have no other Gods c. Theodoret. 3. They which brought in a quaternian of persons as Anastasius the Emperour and the Apollinarians 4. They also which affirme the three persons to be but three names given unto God in Scripture and therefore they say that the Father became man and suffered for us which are therefore called Patripassians 3. Places of Confutation 1. Confut. That justifying faith is not contained or commanded in the law 1. BUt although to beleeve in the Trinity be commanded in the first precept to adore and worship the Father Sonne and holy Ghost as the only God yet it followeth not that justifying faith which properly belongeth to the Gospell whereby we apprehend Christ and his merits should be contained and included in the law therefore we mislike that assertion of Bellarmine concurring therein with other Romanists That the Gospell differeth from the law as a perfect thing from an imperfect and that the Gospell is contained and included in the law as the tree in the seed Bellarm. de justif lib. 4. cap. 4. Some Protestants also come somewhat neere this opinion as Marbachius saith that they offend against this precept Qui Christi
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
the just judgement of God that there is neither seed time nor harvest as it hapned under Elias 1 King 17. But it is referred to the generall condition of the whole earth wherein there shall be a perpetuall succession of these seasons 3. The yeare is not here divided into six parts as the Jewes imagine giving unto each part two moneths but Moses divideth the yeare according to the popular estimation into two parts cold and heat Summer and Winter and by seed time and harvest are understood the benefits that arise unto men by the season of the yeare Luther Perer. Mercer or by them the two other parts of the yeare are implyed the Spring and Autumne 4. Further it is said day and night shall not cease not because there was no distinction betwene the day and night during the time of the floud as some Hebrewes for we see that Noah accounted the dayes when he sent out the Dove which could not have searched about in the dark but there was not such apparant distinction of the day and night as before the whole frame of the world being then out of course Like as when the skie is darkned in Sea tempests as Act. 27.20 neither Sunne nor Starres appeared in many dayes the Sunne and Starres then kept their course but not to any such use of the inhabitants of the earth And this is to be understood generally for the continuance of day and night in the whole earth for in particular places the night may be altered as in Egypt and the day as when the Sunne stood still in the times of Iosua Mercer 4. Places of doctrine 1. Doct. Nothing acceptable to God without faith Vers. 21. ANd the Lord smelled a savour of rest c. Because Noah offered up his sacrifice in faith therefore it had a pleasant smell before God whereby it is evident that all service which is offered unto God being not mixed with faith doth stinke before him sic Oecolampadius 2. Doct. Originall sinne not by corrupt imitation Vers. 21. FRom his youth this place directly proveth originall sinne against the Pelagians who denied it to be a depravation of our nature but a corrupt imitation but here we see that even in the very youth and first age of man when he is not yet so apt to imitate there is evilnesse and corruption in the heart as it is in the Proverbs 20.11 a childe is knowne by his doings whether his worke bee pure or right 3. Doct. Excommunication how to be used Vers. 21. I Will no more curse the earth c neither will I from henceforth smite c. Here cursing and smiting goe together first God curseth then he smiteth after this rule none ought to be smitten by the spirituall censures of the Church but such as stand first accursed before God not as the Pope smiteth with his thunderbolts even those that are the faithfull servants of Christ but the Wise man saith that a curse causlesse shall not come Proverbs 26.2 4. Doct. The seasons of the yeare from Noahs time Vers. 22. COld and heat shall not cease c. That therefore is but a fabulous conceit of Ovid that in Saturnes time it was a continuall spring for we see that even these seasons of Winter and Summer began under Noah 5. Places of confutation 1. Confut. The Latine translation corrupt Vers. 7. WHereas the Latine text readeth that the Raven went out and returned not againe whereas the true reading is that the Raven went going forth and returning Bellarmine would excuse it thus that the Latine text in sense agreeth with the Hebrew for the Raven returned to the Arke going and comming but not into the Arke to Noah 1. But Bellarmine might know that there is difference betweene a Translator and an Interpreter the one followeth the sense the other should keepe the very words and sense withall 2. And as here the Latine varieth from the words so vers 21. it leaveth the sense for whereas the Hebrew readeth the thought of mans heart is evill c. the Latine doth mitigate the speech and saith prone to evill such liberty that corrupt translation taketh which they make authenticall to chop and change the originall text As likewise in the fourth verse for the 17. day of the moneth the Latine readeth the 27. day 2. Confut. God created nothing evill Vers. 21. THe imagination of mans heart jetser figmentum the frame or fashion of mans heart c. which must be understood not Passively for that frame of the heart which was created of God for that is good but Actively for that which the heart of man imagineth and frameth it to it selfe which is called the imagination and framing of the thoughts chap. 6. vers 5. and that is evill wherefore this place neither giveth any advantage to profane persons to conceive of God as though he were Author of evill for the heart as it is created of God is good the substance thereof is of God the evill quality thereof is of the corruption of our owne nature neither doth this place serve to uphold Illyricus conceit that originall sinne should be a substantiall thing 6. Places of exhortation and morall use 1. Morall Compassion toward the creatures Vers. 1. GOd remembred Noah and every beast c. Gods mercifull providence appeareth that watcheth not onely over men but over the inferiour creatures for mans sake according to the Psalme 36.6 Thou O Lord savest man and beast whereby man is taught to be like to his Creator in compassion to extend mercy even unto the bruit beasts as the Wise man saith a righteous man regardeth the life of his beast Prov. 12.10 Xenocrates an Heathen Philosopher is commended for his pitifull heart who succoured in his bosome a poore Sparrow that came flying to him pursued of an Hawke and afterward let the bird goe away saying Se supplicem non prodidisse that he had not betrayed his poore suppliant 2. Morall obser Obedience Vers. 14. THen God spake to Noah the earth was now perfectly dry and Noah might have gone out if he would but he waiteth upon God that as he entred into the Arke by his appointment so he will not goe forth without his commandement so Ambrose noteth well siccata erat terra exire potuit Noe de Arca c. sed justus nihil sibi arrogat se totum sed divino committit imperio the earth was now dried Noah might have gone forth but the just man doth arrogate nothing to himselfe he wholly committeth himselfe to Gods commandement By this wee are taught obediently in all our wayes to depend upon God 3. Morall obser Thanksgiving for benefits received Vers. 20. HE offered burnt offerings to testifie his thankfulnesse to God for this his great deliverance so the godly are taught for all the benefits which they receive to yeeld due thanks unto God and acknowledge him onely the author and giver of them as David saith What shall I render
laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if we
of the division of the land of Canaan among his sonnes that came to passe 215. yeares after Perer. Iun. and therefore Iunius interpreteth the word â—chariâ—h in the times following that is afterwards 4. But Isidorus Pelusiota is much deceived who writeth lib. 1. epist. 365. that whereas Iacob intended to declare to his sonnes the mysterie of the incarnation of Christ because they were unworthy to heare it God turned his minde that he forgot what he purposed to say and told them of things past in stead of things to come to this purpose to prove the alteration and change of Iacobs judgement he wresteth that saying of Esay 40.27 why sayest thou O Iacob my way is hid from the Lord and my judgement is passed over of my God Contra. 1. The Prophet speaketh this not of the person but of the people and posteritie of Iacob 2. Iacob here doth reveale to his sonnes the mysterie of the Messiah 3. And most of Iacobs speech is propheticall of the times to come he onely in foure of them remembreth things done and past in Ruben Simeon Levi and somewhat of Ioseph ex Perer. QUEST III. Of Rubens prerogatives Vers. 2. RVben the beginning of my strength c. 1. This is the first effect of his strength Iun. whom he begot in the strength of his yeares Perer. as the Septuag expound the beginning of my sonnes 2. The Latine translator is deceived that readeth the beginning of my sorrow which some understand of the sorrow of travell in the first borne some of the Parents care when he beginneth to have children some of his fathers griefe because of his incest but this varietie of exposition ariseth of the mistaking of the word ooâ— which here signifieth strength not sorrow as it is taken Deut. 21.21 3. The excellencie of dignitie the excellencie of power some understand these words generally of Rubens dignitie Mercer The Chalde insinuateth three privileges due to the first borne the kingdome the birth-right the priesthood Hierom by dignitie understandeth his double part or gifts by power his command over his brethren but by dignitie rather he meaneth his preeminence over his brethren which is conueied to Iudah by power his double part which belonged to the eldership bestowed upon Ioseph Iun. QUEST IIII. How Ruben is said to be light like water Vers. 4. LIght at water thou shalt not be excellent 1. Some understand this lightnesse â—s water of Rubens intemperancie that his lust carried him away as water Hierom. Mercer 2. But it is better referred to the loste of his dignitie that as water runneth to the lower parts Tostat. and being powred out it leaveth nothing behind in the vessell as oile and wine doth Lyran. so he was fallen from his dignitie and birth-right Iun. 3. As the next word giveth this sense thou shalt not be excellent or increase for the tribe of Ruben did performe no excellent or worthy exploit Deborah reproveth them for their backwardnesse Iud. 5.15 and Ruben was but small in number in respect of other tribes Deuteron 33.6 Perer. QUEST V. How Ruben is said to ascend or goe up to his fathers bed and the divers expositions thereof THou diddest defile my bed c. We need not to enforce here a mysticall sense either with Ambrose to applie it to the Jewes who insulted against Christs humanitie which was as the bed of the Godhead and so defiled Gods bed or with Ruffinus that they profaned the law by the which God as it were dwelled with them by corrupting it with their glosses by preferring the carnall rites thereof before the grace of Christ or with the ordinarie glosse by Ruben to understand the Angels which waxed insolent against God and so were cast out of heaven as water or with Rupertus to expound it of heretikes who with corrupt doctrine defile the Church the habitation of God 2. And concerning the literall sense of these words 1. Neither doe we read thou hast defiled my bed by going up for gâ—ulah is not the infinitive but the preter tense Mercer 2. Neither is the meaning thy dignitie is gone for the word ieisugni hath a servile accent that joyneth it with the word following Mercer 3. Nor yet in saying my bed is gone up or ascended is the meaning that Iacob forsooke his bed and never lay with Bilha more as Kimhi or that the dignitie and honour of his bed was gone Mercer For the word gnalah is personally used before of Ruben not really of the bed 4. Therefore as before hee said in the second person Thou wentest up to thy fathers bed so here in the third person he speaketh to his sonnes in detestation of this fact He ascended or went up to my bed Iun. QUEST VI. Simeon and Levi how said to be brethren Vers. 5. SImeon and Levi brethren 1. Not so much brethren by nature as in this their evill purpose these two were thought to be the principall contrivers of Iosephs death if the rest would have consented some thinke that these two tribes put Christ to death Iudas of Simeon the Priests of Levi Mercer Though the rest of Iacobs sonnes consented to this action yet Simeon and Levi are named as chiefe 2. They are said to be cruell instruments in their compacts for so the word mechereth is better interpreted of carah to buy or bargaine than for their habitations as Mercer or swords as Hierome as before is shewed because they made a subtill agreement with the Sichemites Iun. And this seemeth to bee the meaning of the Septuagint who thus read They have finished the iniquitie of their purpose or invention 3. Their cruell and unjust enterprise herein appeareth 1. That the slaughter of the Sichemites was made against the peace and covenant concluded 2. They made a fraudulent league having no purpose to keepe it 3. They dishonoured their owne profession killing those which were contented to bee circumcised 4. And at that time when they were sore of cutting and to be pitied 5. They put not Sichem alone to the sword who had offended but all the rest of the Citie that were innocent 6. They were not content with the slaughter of men but made a spoile and havocke of the Citie Perer. QUEST VII What Iacob meaneth by his glorie Vers. 6 MY glorie bee not thou joyned with their assembly 1. Some by glorie understand good name and fame some the soule the glorie of the body Mercer But it rather here betokeneth the tongue which is the instrument of praise and glorie as it is taken Psal. 30.16 there the word translated tongue is in the originall chebodh glorie so that the meaning is that as hee gave no consent unto them in his heart so neither would he afford that action any approbation with his tongue Muscul. Iun. 2. R. Salomon expoundeth the first clause into their secret let not my soule come of Zimri his uncleane act who was of Simeon that in secret companied with Cozbi Numb 2.
Moses fled but an other and that this was the fourth change during his exile Orâ—s reigned 38. yeeres in whose latter yeeres Moses fled then after him succeeded Acengerâ—s 12. yeeres thâ—n Achâ—rus 9. yeeres then Câ—nâ—hres 16. yeeres who perished in the red sea Simler 2. But it is more probable that this Pharaoh that now died was that King from whom Moses escaped both for that the Israelites now at the change of the King cried unto God hoping to finde some alteration as men commonly doe looke for better times at the change of the Prince Pellican As also so much may be gathered by that which the Lord saith to Moses goe returne to Egypt for they are all dead which went about to kill thee that is both Pharaoh and all those that sought to revenge the Egyptians bloud whom Moses slew Iun. Iosephus also thinketh that this was the same Pharaoh from whom Moses fled unto Midian lib. 2. cap. 5. QUEST XXXIV Whether the cry of the Israelites proceeded from true repentance Vers. 23. ANd the children of Israel sighed for the bondage and cried 1. Some thinke that this crie of the Israelites proceeded not from any true repentance but from their present miserie and bondage And God heard their crie of his fatherlie pitic and clemencie as he often heareth the complaints of those which are worthily punished so the Lord had respect to Ahabs sackcloth and semblance of sorrow 2. But it is rather to bee thought that the afflictions of the Israelites had brought them to the knowledge of their sinne and specially of their Idolatrie which is mentioned by the Prophet Ezechi 20.8 And thus being humbled with fight of their sinnes for the which they were worthily chastised they make their complaint unto God Iun. Simler And this may appeare by their effectuall prayers which went up to heaven as proceeding from great contrition of heart and humilitie Ferus Wherefore Moses also maketh further mention Num. 20.16 shewing that at the instant humble suite of the Israelites the Lord sent his Angell to deliver them Iun. This crie therefore of the Israelites in Egypt seemeth to be unlike unto that which they made when the Egyptians pursued them they are said to crie unto God in one verse and to murmur in the next Exod. 14.10.11 4. Places of doctrine 1. Doct. Of the divine providence Vers. 3. SHe tooke for him an Arke In Moses wonderfull preservation we have a notable example of the divine providence which sheweth that all things in the world are governed ordered and disposed according to the will of God the hiding of Moses three moneths his putting into a close Arke the finding of it by Pharaohs daughter the instinct which she had to bring him up for her owne sonne by which meanes Moses came to be instructed in the Egyptian learning doe all excellently set forth the fatherly care of God toward his in their birth education preservation as our Saviour also saith even all the haires of your head are numbred Matth. 10.30 Piscator 2. Doct. Lawfull meanes to be used THey â—â—bed it with sâ—ime and pitch Although they chiefly commended the childe by a sure faith to Gods providence yet they refuse no meanes to provide for the childs safetie like as Noah pitched his Arke within and without which teacheth us that we should so depend upon Gods providence as that we presume not but carefully use the meanes which God hath appointed Pellican 3. Doct. Difference of punishment according to the diversitie of sinne Vers. 13. HE said unto him that smote his brother Wherefore sâ—itest thou thy fellow Moses wisdome and discretion herein appeareth that killed the Egyptian reproveth onely the Hebrew so they which sinne maliciously are more severely to bee punished than they which offend of ignorance and infirmitie Ferus 4. Doct. That it is lawfull to flee in time of persecution Vers. 15. MOses fled from Pharaoh This sheweth that it is lawfull for onâ— to flie in the time of persecution specially when his person is sought so Iacob fled from Esau. David from Saul Paul escaped out of Damascus Bâ—rrh 5. Places of controversie 1. Cont. The mariage of the aunt and nephew against the law of nature Vers. 1. A Man of Levi tooke a daughter of Levi. That is Amram tooke to wife Iochebed his fathers sister as is before shewed quest 3. The Canonists upon these and such other examples of neere mariages doe inferre that by the law of nature no degrees are forbidden but betweene father and daugter mother and sonne onely because in other neere degrees even mariages were in use among the Patriarkes Contr. 1. It appeareth that these mariages as to take the Aunt to wife or uncle to husband to marrie two sisters and such like were even against the law of nature seeing they are named among the abominations and pollutions of the Cananites Levit. 18.27 who transgressed nor here in against any positive or judiciall law but against the law of nature 2. This further is made manifest in that the Romanes by the light of nature and some other nations did prohibite such neere mariages and conjunctions 3. And the fathers acts and examples doe not therefore conclude that the prohibition of such mariages was not morall naturall for it cannot be denied but in their owne opinion Lots incest with his daughters was unnaturall the law of nature in many things was then obscured which afterward by the positive lawes was explained Simler in cap. 6. Exod. 2. Cont. That the mariage of ministers is lawfull Vers. 16. ANd the Priest of Median had seven daughters Râ—hâ—el himselfe was a Priest and so was the son Iethro who offered sacrifices unto God Exod. 16. So that even among the Gentiles the Priests were married and the sonnes succeeded the parents in their Priestly function As in the primitive Church we read of Polycrates who in an Epistle to Victor writeth that seven of his auncestors had beene Bishops of Ephesus before him and he himselfe was the eighth The Apostles also were married and S. Paul also sheweth that he might have taken this libertie as well as the rest 1 Cor. 9.5 and he alloweth every man to have his wife 1 Cor. 7.2 3. Cont. Of the authoritie of parents in the mariage of their children Vers. 22. WHo gave unto Moses Zipporah his daughter Here that ancient right of the fathers in disposing and giving their children in mariage is confirmed Piscatur So Abraham provided a wife for Isaack Rebeckah is given by her parents they onely aske her consent Gen. 24. It was in the fathers power to ratifie or disanull the vow and promise made by the daughter Numb 30. This maketh against the practice of the Canonists and Romanists that ascribe very little to the consent of parents in marriage and they allow that a mans sonne or daughter may against the minde of the parents be pulled into a Cloister and professe Monkerie 4. Cont. Of the perfection of the Hebrew
not gesse amisse for he knew that they were a stiffe-necked people Ferus and he had already experience of their unthankfulnesse Simler Beside he considered that he was but base and contemptible and not of sufficient authority to bee respected Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him Borrh. and they would thinke it unlikely that God should speake to him whom never man saw Pellican 2. But it is more to bee doubted how Moses saith that the people would not beleeve seeing that the Lord had said before that the people should hearken to his voice chap. 3.18 Some thinke that Moses infirmity here strived with his faith against the word of God Borrh. Genevens But it is not like that Moses was so distrustfull or diffident noâ— to give credit to Gods word Other thinke that the Lord speaketh there onely of the Elders Moses of the people in generall Some that Moses meaneth not the people only but the Egyptians also that they would not beleeve Ferâ—s Some that the Lord spake before conditionally If they hearken to thy voice then thou and thy elders shall goe to the King of Egypt But Moses exception rather is here conditionall and he speaketh by supposition if the people beleeve not as the Septuagint then he desireth to know how he should perswade them so he doubteth not of the thing but desireth to be instructed in the manner Simler QUEST II. What the first signe meaneth of turning the rod into a serpent Vers. â— HE cast it into the ground and it was turned into a serpent 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh by the serpent turned into a 〈◊〉 the abating of Pharaohs pride and tyranny when he suffered the Israelites to depart 2. Lyranus expoundeth it of the Hebrewes who when they were first afflicted became contemptible as a serpent creeping on the ground and occupied in base and terrene workes but afterward they obtained liberty and authority when they were delivered and so the serpent was turned into the rod. 3. Some referre it to Moses that he was as a serpent that is terrible to Pharaoh but he was comfortable to the people of Israel Simler 4. Augustine doth by way of allegory apply it to Christ hee is the rod turned into the serpent the rod of the Crosse which seemed base and contemptible unto the Jewes became the wisdome of the Gentiles 5. Rupertus another way doth interpret it of Christ The rod cast upon the ground was the Sonne of God taking our nature upon him it became a serpent so Christ was that serpent hanged on a tree by the serpent Christs death is signified because by the serpent death came into the world and by Christs death the serpent was overcome 6. Pererius here understandeth by the serpent cast upon the ground the nature of man corrupted by the temptation of Satan and restored by Christ as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God which before they are shewed in the world are as a rod not felt but afterward they are fearefull and terrible even unto the children of God as Moses fleeth away at the sight of the serpent Ferus 8. But the best signification is this First in generall that these signes are terrible both to strike a terror in the heart of the Egyptians as also mystically to shew a difference of the Law the ministery whereof is fearefull and full of terror and the Gospell which bringeth comfort Ferus as also in particular it sheweth that the rod of Moses government should be terrible as a serpent to the Egyptians but as a rod and scepter of upright and lawfull government to the people Iunius QUEST III. What is signified by the leprosie of Moses hand Vers. 6. BEhold his hand was leprous as snow First some make the signification of this signe morall as that the leprous hand of Moses sheweth the workes of the Law that justifie not Ferus 2. Some make the sense thereof mysticall Augustine in the place before recited and Rupertus understand the leprous hand of the Synagogue of the Jewes rejected that are cast off as the leprous person was shut out of the hoste and the hand restored and healed betokeneth the Church of the Gentiles adopted in stead of the Jewes Pererius referreth it to Christ that he being the hand that is the power of his Father by taking our nature upon him became as it were leprous that is deformed and contemptible by his suffrings and passion but by his resurrection and ascension his glorie appeared 3. Some doe rather rest in the historicall sense Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude who in their deliverance received their former liberty Theodoret thinketh the leprosie better to signifie the pollutions of Egypt wherewith Israel was defiled who being delivered were restored to the true and sincere worship of God Ferus doth thus interpret it that Moses at his first sending was an occasion that the Hebrewes were more cruelly handled for say they Yee have made our savour to stinke before Pharaoh chap. 5.21 but afterward his ministery and message wrought their joy and deliverance 4. But because the hand being the instrument of working betokeneth the ministery and authority of Mâ—ses the best application is that God would use a meane instrument to effect his will Moses in regard of his base and contemptible estate having lived a long time in exile and banishment seemed as a thing leprous and vile yet God should in this his service make him a glorious vessell and instrument sic Iuâ—iuâ— Simlerus 5. And this signe did both shew in generall that as the leprosie is only cured by God so their deliverance was only Gods worke Ferus and in particular to admonish Moses that he should not be lifted up in his minde because of the miracles wrought by his hand but be humled with the remembrance of his owne infirmity the leprosie of his hand Theodoret. QUEST IV. What kinde of leprosie Moses hand was striken with AS snow That is white as snow as Iunius see also Philo and Iosephus 1. This was the worst kinde of leprosie called Elephantiasis because it spotted the skin and made it looke like to an Elephants there were of it two kindes the common and generall leprosie and a peculiar onely found in Egypt which was incurable and commeth by contagion of the river Nilus as Luâ—râ—â—ius writeth lib. 6. 2. This white leprosie was of all other the worst when the body was all over spotted with white markes full of white scales and scurfe whereof there were two principall signes when the white spots did change the haire also white and were deeper and lower than the skinne Leviâ— 13. 3. With this kinde of incurable leprosie was Miriam striken being leprous white as snow and halfe eaten and consumed
the 14. and 15. dayes borrowing 17. dayes of the first moneth to make up the summe of 50. Augustine Ferus Gloss. ordinar as is shewed before quest 16. But this account cannot bee admitted for thus should they begin the 50. dayes both before the Passeover was eaten which was upon the 14. day at even whereas they must be accounted from the Passeover and before they were delivered and went out of Egypt whereas the Pentecost was kept in remembrance of their deliverance out of the servitude and hard bondage of Egypt as the reason of the institution thereof is yeelded Deut. 16.12 Thou shalt remember that thou wast a servant in Egypt therefore thou shalt observe and doe these ordinances 3. Wherefore this remaineth as the most probable that the 15. day of the moneth the next day after they had eaten the pasch was the first day of the fifty howsoever in the anniversary Pentecost afterward there were some innovation Iun. Piscat Simler And that for these reasons 1. Because this was the day of their deliverance and going out of Egypt from the which they count their moneths and dayes chap. 16.1 2. And againe this first day of unleavened bread was not in respect of the present necessity and occasion of their sudden departure out of Egypt kept a solemne festivall day as afterward wherein they were to doe no servile worke This being then the first day of the fifty there are to bee accounted 16. dayes of the first moneth and 30. of the second so the first of the third moneth falleth out to bee the 47. and the 50. day was the fourth of the moneth 4. I cannot here omit the mysticall application of Rupertus of these three dayes of sanctification and preparation prescribed to the people which he wil have to signifie that sanctification of Christ in his death and passion and buriall Quam consummavit die tertia Which he finished upon the third day of the which sanctification our Saviour speaketh when he saith Fer their sakes doe I sanctifie my selfe Ioh. 17. QUEST XVIII How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day HEre further it will be enquired how the Apostles Pentecost which was 50. dayes from Christs resurrection inclusively and the Jewes Pentecost which was 50. dayes from the Passeover exclusively that is not reckoning the morrow after the Pasch which was the first solemne day of the feast according to the law Levit. 23.10 would fall out together on the same day 1. Here Rupertus hitteth upon the right answer in generall that the same day wherein Christ rose againe the Jewes brought in their bundle or sheafe to be shaken before the Lord which bundle of their first fruits did prefigure Christ the first fruits of the dead who also in the Canticles is called fasciculus myrrhae a bundle of myrrh Cantic 1.12 From this day of shaking the sheafe the Jewes began to count seven weekes complete which is 49. dayes and then the next day was the Pentecost which was the 50. So 50. dayes from the resurrection of Christ including also that day came downe the holy Ghost upon the Apostles by the which the will of God is written in our hearts as here the law of God was written in tables of stone Thus far Rupertus proceedeth well 2. But his mistaking is in this partly touched before where the law prescribeth that they should begin to account the seven weekes from the morrow of the Sabbath Levit. 23.10 he understandeth this of the seventh day only that they were to expect the next Sabbath day after the Pasch and the morrow after to begin their account of seven weekes By which meanes a great errour would fall out that if the Passeover fell out upon the first day of the weeke there would be not onely seven but eight weekes betweene the Passeover and Pentecost which was against the meaning of the law By the Sabbath therefore in this place is not precisely meant the Sabbath day but that solemne day of rest which was the 15. day of the moneth which was commanded as strictly to be kept as the Sabbath without doing any worke therein and therefore it is better translated Postridie cessationis The next day after that solemne rest then the next day or morrow after the Sabbath Iun. But yet at this time when our blessed Saviour rose againe this day of shaking the sheafe fell out the morrow of the seventh and Sabbath day but not according to Rupertus rule but by this occasion This yeere wherein Christ the true Passeover was sacrificed the first solemne day was the 15. then followed the Sabbath which was the 16. day wherein because they were forbidden to doe any worke they could not that day put the fickle into the corne as is prescribed Deut. 16.4 And therefore in such cases they put it off till the next day following the Sabbath QUEST XIX How the Lord is said here to descend Vers. 11. THe third day the Lord will come downe Three wayes this terme of descending is used in Scripture when mention is made of God or his Angels 1. It is attributed unto God improperly for he being an infinite essence cannot be contained in any place as that which is of infinite quantity and magnitude cannot goe from place to place because it occupieth all places So neither can God who is of an infinite and incomprehensible nature either ascend or descend Therefore when God is said to descend it must not be understood properly sed quantum ad aliquam demonstrationem effectus in aliquae parte orbis c. But in respect of the demonstration of some effect in some part of the world where God did not manifest himselfe before Tostat. Descendere Deus dicitur quando aliquod novum quod antea non fuerit in humana creatura operatur God is said to descend when hee worketh some new and strange thing in the humane creature which was not before Eucherius As the holy Ghost is said to descend upon Christ because of that demonstration and representation in the likenesse of a Dove which lighted upon Christ and here the Lord descendeth in a thick cloud 2. Christ also is said to descend from heaven secundum idiomatum communionem because of the unity of his person and mutuall communicating of the properties of his nature whereas his Godhead could not properly descend but it is said so to doe propter humanam naturam assumptam in respect of the humane nature which hee had assumed Tostat. 3. These two are improper kindes of descending but Angels may be said properly to descend because they are finite spirits and so although nullum occupent locum sibi tamen definiunt though they occupy no place yet they are defined and limited in a place so that when they are present in one part of the world at the same instant they cannot bee in another Tostatus will have the descending here spoken of to bee of this third kinde
the secrets of God Simler 3. Affiance and confidence followeth which relieth upon the wisdome power and constancy of God which is accompanied with faith and beliefe 2. Chron. 20.20 Put your trust in the Lord your God and yee shall be assured beleeve his Prophets and ye shall prosper A fruit and effect of this confidence is prayer How can they call on him upon whom they have not beleeved Rom. 10.14 Contrary hereunto are 1. Incredulity and want of faith as Christ comming into his countrey marvelled at their unbeliefe Mark 6.6 2. Doubtfulnesse as in Peter when he would have come to Christ walking upon the water to whom our blessed Saviour saith O thou of little faith wherefore diddest thou doubt Matth. 14.13 3. Diffidence and distrust as in the Courtier who said Though God would make windowes in heaven this thing cannot come to passe 2. King 7.2 4. Despaire as in Cain Genes 4. and in Iudas that hanged himselfe 5. Confidence in man in riches strength wisdome or in any thing but God 4. Thankfulnesse for benefits received is also a part of Gods worship as the Prophet David saith Psalm 116.12 What shall I render unto the Lord for all his benefits toward me This thankfulnesse and acknowledgement of Gods bounty bringeth forth these two singular effects First Humility that none ascribe ought to himselfe or his owne worthinesse but all unto Gods mercy as Daniel saith Vnto us appertaineth shame c. but compassion is with the Lord Dan. 9.9 Secondly Patience in adversity to be thankfull as well for adverse things as prosperous as Iob saith to his wife Shall wee receive good at the hands of God and shall we not receive evill Iob. 2.10 Contrary hereunto are 1. Forgetfulnesse of Gods benefits and Ingratitude as in Nabal that considered not who had endued him with riches 2. Pride and vaine glory as in the Pharisie that stood upon his workes Luk. 18. as also the Romanists doe the Pharisies of this age 3. Impatience and murmuring against God as in that wicked messenger sent from the King to take off Elisha his head who said Behold this evill commeth of the Lord should I attend on the Lord any longer Thirdly with all our strength we must love God in the acts and workes of our life referring all to his glory Matth. 5.16 Contrary whereunto is the dishonouring of God by our life and causing the same thereby to be evill spoken of as the Apostle chargeth the Jewes Rom. 2.24 2. Doct. Of the unity of the Godhead NOw out of this first Commandement Thou shalt have no other Gods before mee that excellent doctrine is inferred and concluded concerning the unity of the Godhead And further the Scripture elsewhere doth plentifully beare witnesse hereunto as Deut. 6.4 Heare O Israel the Lord our God is Lord only likewise Isay 44.6 Thus saith the Lord of hosts I am the first and I am the last and beside me there is no God Beside the evident testimony of Scripture Damâ—scen doth thus shew the unity of the Godhead by demonstration of reason against those which beleeve not Scripture 1. Deus perfectus est c. God is perfect Si multos asserimus deos in multis differentiam contemplari oportet If we affirme many gods in many we must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identitie there must also needs bee an unitie in the Godhead 2. Deus incircumscriptus est God is incircumscriptible he cannot be circumscribed defined or limited to a place Quomodo si multi diversique sunt incircumscripti erunt c. But if they bee many and divers how can they bee incircumscriptible For wheresoever is one there cannot bee another 3. Differentia contrarietatem inducit c. Difference bringeth contrariety and repugnance if then the world were governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna considering the strife betweene these governours To this purpose Damascen lib. 1. de fid orthodox cap. 5 6 7. Bernard also thus setteth forth the unity of the Godhead God is one but not as the Sunne or Moone is one because there is not another But he is Vnus sibi idem est semper uno modo But he is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moone Clamat uterque se non esse unum sibi ille motibus esta defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes So Bernard lib. 5. de considerat But against the unity of the Godhead it will be thus objected out of the 82. Psal. vers 6. I said yee are Gods and ye are children of the most high Origen thus answereth he calleth them Deos tanquam à Deo detos c. Gods but made Gods by God Verâ— Deus unus est Deus caeteris qui ab ipso creati sunt contulit nomen istud non natura sed gratia The true God is but one God unto the rest which were created not nature but grace hath given this name Origen in mandat primum That place also of the Apostle will be objected 1. Cor. 8.5 Though there be that are called Gods whether in heaven or in earth as there be many Gods and many lords c. To this Cyrillus maketh this answer Nuda appellatione honorantur alterius ab ipso existeâ—â—es naturae c. They are so called only in name being of another and divers nature from God c. that is they are so called of those that ignorantly worship them the Gentiles tearme their Idols Gods which are none therefore it followeth in the same place of the Apostle Yet unto us there is but one God Howsoever the Heathen being blinded have imagined to themselves divers Gods yet the people of God to whom the Lord revealeth the truth acknowledge but one God Cyril also in the same place thus answereth touching the other place Nunquid igitur qui honorati sumus ut vocâ—mur Dâ—â— propterea naturae nostra mensuram ignorabimus Shall we therefore which have received this honour to be called Gods be ignorant of the measure and condition of our nature 3. Doctrin That the beliefe in the Trinity is commanded in the first precept AS this Commandement enjoyneth us to beleeve the unity of the Godhead so therein also is implied a Trinity of persons the Father Sonne and holy Ghost who as one God are of us to be worshipped for thus it may be concluded out of this precept Jehovah the only God is to bee worshipped but nor the Father onely but tbe Sonne and the holy Ghost are
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
same sex but in degrees forbidden such is incest with those that are neerely joyned in affinitie and consanguinitie and though none of these fall out yet if by violence any be forced to uncleannesse as in the ravishing and deflowring of wives or Virgins all these are more odious than adulterie and therefore they are likewise forbidden 2. Vrsinus thus reasoneth The end and scope of this precept is to be considered which is to preserve chastitie and to maintaine matrimonie whatsoever then is contrarie hereunto is forbidden and therefore all acts of uncleannesse as well adulterie as others which are against chastitie and matrimoniall sanctitie are here restrained 3. Calvin addeth further Lex est juste vivendi perfecta regala The law is a perfect rule of righteous living therefore not one kinde of uncleannesse but all whatsoever are in this precept restrained which are against righteous and upright living as all unnaturall uncleannesse incest fornication all pollutions wherewith the bodie is defiled QUEST IV. Of the sinnes of unnaturall lust THe unnaturall sinnes of uncleannesse are of three sorts 1. Those which are committed with another kinde as with brute beasts Levit. 18.23 Thou shalt not lie with any beast to be defiled therewith which enormous and monstrous sinne doth violate the law of nature and bringeth a great infamie upon mankinde in that any should bee found among them of such beastly and vile inclination Tostat. qu. 23. And herein is discovered the wickednesse and corruption of mans nature which without Gods grace is prone even unto the most vile monstrous and ugly sinnes 2. Another kinde of unnaturall lust is that which is committed with that sex which is not for that naturall use which was the sinne of the Heathen When man with man wrought filthinesse Rom. 1.27 Such were the Sodomites which with one consent came from all quarters of the Citie and beset Lots house and would have offred villanie unto the two young men which were indeed two Angels whom Lot had received into his house Genes 19. These whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liers with men with others there named are without their great repentance excluded the Kingdome of heaven and inheritance of God 1 Cor. 6.9 3. The Apostle in the same place nameth also the third unnaturall sinne of lust of those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effeminate wanton and lascivious persons molles as the Latine Interpreter translateth who doe commit uncleannesse with the same kinde with the same sex and with the same person that is with themselves in the voluntarie emission of their nature such as was in part the sinne of Er and Onan the sonnes of Iudah whom the Lord destroyed for their wickednesse Gen. 38. these are so called molles tender delicate effeminate Quia nullam tristitiam tolerare possunt because they can endure no griefe in resisting of carnall concupiscence Tostat. quast 22. QUEST V. Why some kinde of uncleannesse is not forbidden by humane lawes BUt here the question will bee demanded what the reason is seeing this kinde of filthinesse is odious before God and man and by the Word of God condemned yet the lawes of men make no provision against it Hereof two reasons may be rendred 1. Because this kinde is committed secretly so that it cannot bee proved by witnesse and so by due proofe be censured such sinnes the lawes of men specially provide for as may be by witnesse or other evidence manifested now this uncleannesse can hardly be brought to light but by the parties themselves who are not so impudent as to act any such thing in open view as the Priest of Priapus standing aloft upon the staires used to shew his privie parts unto the people to provoke their beastly lust So also other secret sinnes as the adulterie and murther of the heart mens lawes cannot meet with unlesse they be such as are against the state of the Prince and Commonwealth for then even such thoughts and purposes though they take no effect yet if they can be discovered as by the confession of the parties or by their fellow conspirators are worthily punished Tostat. quaest 22. 2. Another reason is because Solos actus justitiae mandat humana lex humane lawes onely command the acts of justice and forbid all such acts whereby one hurteth another and so humane societie is hindred hereof it is that intemperance prodigalitie pride cowardlinesse and such like are not censured by humane lawes because they are no acts of injustice tending to the hurt of others So other acts of uncleannesse as of adulterie incest rape are by law restrained because the hurt and disgrace of others is thereby procured but this mollicies licet sit actus intemperantia non est tamen actus injustitia c. This effeminate pollution of the body by it selfe though it be an act of intemperancy yet it is no act of injustice because none other is hurt thereby which thing humane lawes especially provide for Tostâ— quâ—st 22. QUEST VI. Of the greatnesse of the sinne of adulterie THou shalt not commit adulterie Here by the very letter of the law that grievous and hainous sinne of adulterie is forbidden the greatnesse of which sinne is thus amplified and set forth 1. Ambrose thus describeth the sinne of adulterie God made two in the beginning and commanded that they two should be as one flesh Quod unum separas corpus c. naturae adulterium est In that thou doest separate one bodie c. thou doest adulterate nature c. First therefore by adulterie the holy institution of God is violated which maketh man and wife but one flesh Ambros. Hexemer lib. 5. cap. 7. 2. Chrysostome multiplieth many reasons together Qui capta uxore post hoc carnis remedium alieâ—â— injuriatur nullam veniam consequitur hoc jam lascivia est c. He that having taken a wife wrongeth another woman shall hardly finde pardon for this is a sinne of wantonnesse 3. Si suam repudiare alii vacare non licet c. If it be unlawfull for a man to put away his wife and use another which is a kinde of adulterie how much more is he to be blamed qui suae aliam addit which joyneth another to his wife 4. Againe the greatnesse of the sinne of adulterie appeareth by comparing it with other great sinnes it is so hainous before God Vt si â—xor ab Idolatra viro ipso nolâ—nte discedat puâ—â—atur sin ab adultero minimè That if the wife depart from an husband that is an Idolater against his will shee is punished if from an adulterâ—â— she is not the first the Apostle sheweth that it is unlawfull for a woman to depart from an unbeleeving husband being willing to dwell with her 1 Cor. 7.13 but for adulterie the wife may be dismissed Matt. 5.32 5. Further by comparing of the effects together this sinne appeareth what it is Qua cum infideli habitat non est immunda
of the change of their minde but they are not to bee forced by any such promise of mariage to accomplish the same 2. The other kinde of espousals is de praesenti pronounced of the time present as if one say Ego te mihi despondeo uxorem I take thee to my wife this contract is actuall and effectuall and cannot bee dissolved being lawfully made for that which God hath coupled together man cannot put asunder Matth. 19.7 and they which are thus contracted are man and wife before God as Iacob calleth Rachel being onely espoused his wife Give me my wife Genes 29.21 and the Angell calleth Mary espoused to Ioseph his wife Matth. 1.20 Hereof it was that by Moses law hee which defloured a maid espoused unto another was to bee stoned to death Deut. 22.23 3. After these espousals there came betweene them and the celebration of the mariage some convenient space of time 1. For publike honestie sake that they should not presently come together as bruit beasts in the heat of their fleshly desire 2. That by this meanes their mindes might bee first knit together before their bodies their desire of each to other by this meanes being kindled and increased 2. That this pause being made if in the meane time there should fall out any just cause of let it might appeare Bucanus QUEST XV. Of mariage consummate and the rites and orders therein to be observed MAriage is consummate by two solemne and publike actions one is religious and Ecclesiasticall the other is Civill 1. The parties espoused are first brought into the face of the congregation both to testifie their unfained consent each to other and that they may publikely bee instructed by the Minister of the duties of mariage and be commended unto God by the prayers of the congregation which godly use of the publike celebration of mariage before the congregation howsoever some schismatickes foolishly and wilfully spurne against it yet is grounded partly upon the example of God himselfe who brought man and woman together and gave them a solemne blessing saying Increase and multiplie partly upon that rule of the Apostle 1. Corinth 14.40 that all things in the Church should be done honestly and by order for by this meanes secret and 〈◊〉 mariages are prevented and the parties freed from all suspition who without this publike solemnitie might bee thought so live incontinently together and seeing all things are consecrate by the word of God and prayer 1. Tim 4.5 it is requisite that such a weightie businesse as this should bee sanctified with prayer and invocation of the name of God 2. The other publike action is Civill in the nuptiall feast or festivitie for it hath beene a commendable custome in all ages and in all nations almost to solemnize mariage with the cheerefull meeting of friendâ—â— as Laban made a feast in the mariage of his daughters Genes 29.22 our blessed Saviour was present at a mariage feast at Cana in Galile Ioh. 2. But the mariage feast ought to bee kept with this cavent that there bee no excesse riot or disorder with other abuses that often fall out in such meetings As in that great feast which the great King of Persia made unto his Nobles such good order was kept that none was compelled to drinke more than hee would himselfe Esther 1.8 This moderate and sober kinde of feasting may safely bee retained among Christians according to S. Pauls rule Philip. 4.8 9. Whatsoever things are true whatsoever things are honest whatsoever things are just c. those things doe and the God of peace shall bee with you Ex Bucano QUEST XVI What conditions are required in lawfull mariage BUt in lawfull mariage divers conditions are required and namely these 1. That Matrimony bee contracted between such parties as are apt for mariage The contracts then and espousals made betweene children are void 2. That there bee a voluntarie consent of both parties not forced or urged thereunto 3. The consent also of the parents or of those which are in the place and stead of parents must not bee wanting 4. There must bee no error in the persons as when they are espoused as virgins which prove afterward to bee otherwise or such like errors and mistakings 5. That honest conditionâ— bee propounded in such contracts with decencie and comelines 6. That Matrimonie bee contracted onely betweene two parties for though the Fathers were permitted to have many wives yet we must live not according to examples but by a certaine law and rule 7. Mariage must bee contracted in the Lord that is onely betweene the faithfull and beleevers and such as consent together in the true faith and religion 8. That such persons contract not together as are within the degrees prohibited either of affinitie and consanguinitie which are expressed Levit. 18. which prohibition of degrees is grounded upon the law of nature and therefore is morall and perpetuall for God did cast out the Canaanites because they were defiled herein Levit. 18.24 Who were not bound to the ceremoniall but to the morall lawes and the end of this prohibition of certaine degrees was for reverence of the neerenesse of kindred and blood as this reason is rendred None shall come neere to any of the kindred of his flesh to uncover their shame Levit. 18.6 and therefore this law is universall and perpetuall Vrsin Concerning the particular limitation of these degrees and right computation of them see elsewhere this matter handled at large Synops contr 15. of Matrimonie qu. 3. QUEST XVII Of the ends of the institution of matrimonie NOw the ends wherefore Matrimonie was ordained are these 1. In respect of the parties themselves there are three ends 1. That they should be a mutuall helpe one unto another both in divine and humane duties as the Lord when hee made woman said I will make an helpe meet for him Gen. 2.18 which helpe is partly in humane affaires as in domesticall duties in governing and ordering the familie in the bringing up and education of children and in personall duties one in helping and releeving another in sicknesse and in health as also in divine one in comforting another in praying one for another and such like 2. Mariage is ordained to bee a remedie against incontinencie and vagrant lust 1. Cor. 7.2 3. For procreation of children which should continue their parents name and succeed in his inheritance as the Lord said unto them Gen. 1.28 Increase and multiplie 2. In respect of the Church and Common-wealth Matrimonie was appointed as a meane to increase them both with profitable members and instruments and therefore parents are charged to bring up their children in the instruction and information of the Lord Ephes. 6.4 that they may bee fit to bee employed in the Church and Common-wealth 3. In respect of God Matrimonie was instituted principally for the setting forth of his glorie that the married parties should together better learne to serve and worship God and to bring up
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
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
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
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
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