partly figurative of things to come and significative of some spirituall thing partly they had some other politick end and use which not in respect of the figure and type but in some other regard may upon a new institution be observed under the Gospell as the shew-bread or face-bread as it was a figure of Christ is now no more used but yet bread by Christs institution is still retained in the Eucharist as representative of the body of Christ. So they under the Law used washing with water to signifie the inward cleansing and now also in the new Testament upon a new ordinance it is used as the outward element in Baptisme So the observation of the Sabbath the paying of tithes Churches garments Church-musicke and the like were partly ceremoniall partly morall belonging to the service of God to the maintenance of Ministers to externall decencie and comelinesse in which respect though the ceremoniall use be ceased they may be retained still all things being done without offence and to edification according to the Apostles rule 4. But here I cannot let passe untouched an unsound assertion of Lyranus to whom consenteth Lippoman that thurificatio quae de ceremonialibus erat in nova lege remanet that censing and offering of incense being one of the ceremonials of the old Law yet remaineth in the new because it signified nothing to come but only shewed the devotion of the people in the worship of God which is greater in the new Testament than in the old Contra. 1. The offering of incense was a necessarie appertinance to the externall sacrifices of the Law it did continually wait and attend upon them and as the sacrifices did prefigure the holy sacrifice of attonement and passion of our blessed Saviour upon the crosse so the incense did betoken the sweet savour of that sacrifice and the acceptance thereof with Gold as Saint Paul sheweth that Christ hath given himselfe for us an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Beside the oblation of incense did shadow forth the mediation of Christ in offering up the prayers of the Saints as Revel 8.3 Much odors were given to the Angel that had the golden censer to offer with the prayers of the Saints and hereunto alludeth the Prophet David when he saith Let my prayer be directed in thy sight as incense Psal. 141.2 It is evident then that the incense of the old Law was figurative and significative of things to come 2. And true it is that the inward and spirituall devotion is more and greater in the new Testament than it was in the old but not the externall for they had more outward ceremonies and rites prescribed as signes of their devotion than are now required under the Gospell for now they that worship God must worship him in spirit and truth Ioh. 4.24 QUEST IV. How farre the Iudicials are now to be retained FUrther concerning the Judicials of Moses 1. They doe much differ in respect of their observation from the Ceremonials for these are so abrogated as that now to observe the figures and types of the old Testament were great impiety for all such things were observed then vel expresè vel tacitè sub protestatione Messiae futuri c. either expresly or closely under protestation of the Messiah to come now therefore to observe them were to protest Christum nondum venisse that Christ were not yet come But it is not so with the Judicials for they being conclusions and rules of justice grounded upon the Law of nature and first given for the conservation of the peace and politike state of that Common-wealth and not prescribed for any signification or prefiguring of things to come they may now be so farre forth observed as they are found fitting and agreeable unto the state and condition of the people Sic fere Tostat. Lippom. 2. Two wayes is a precept said to be figurale figurative◠one way when it is principally instituted to figure somewhat such were the ceremoniall precepts another ex consequenti by a certaine consequent and so are the Judicials after a sort figurative because they belonged unto that people cujus status erat figuralis whose state was figurative Sic Thom. Lippom. To bee figurative in this sense letteth not but that the Judicials may be retained now seeing they were not appointed or ordained to prefigure any thing as the Ceremonials were 3. But here two strange positions come to be examined the one is of Lippoman That to observe the Judicials tanquam ex lege veteri obligatoria esset mortiferum as binding by force of the old Law were a deadly sinne Tostatus also saith We receive the judiciall precepts given of God tanquam dicta sapientis viri c. as the sayings of some wise man not as of a lawgiver binding us to the observation thereof like as the Romans borrowed their Lawes of the wise Grecians Tostat. qu. 1. Contra. 1. The old Law in the constituting of the Judicials was grounded upon the Law of equity which rule of equity it is no sinne to follow now therefore it is no sinne to follow the rules of the old law as they are grounded upon equity and justice nay therein to depart from them were rather transgression 2. S. Iames saith chap. 4.12 There is one Lawgiver which is able to save and destroy therefore to whom doth it rather belong to give direction for what offences mans life is to be saved and other punishment to be afflicted and for what his life is to bee taken away than unto that perfit and soveraigne Lawgiver who is the author and giver of life and at whose will and pleasure only mans life is taken away To say therefore that the Judicials appointed by God are to be observed now only as the sayings of a wise man not as of a Lawgiver is both to derogate from Gods authority who is the only sufficient Lawgiver and from the sufficiencie of his law which is more perfect than any humane constitutions whatsoever in making these Judicials but equall unto the sayings of other wise men But this question hath beene already handled at large before in the generall questions in chap. 1. Exod. QUEST V. Why these Lawes are called judgements THese are the judgements 1. He saith not Dei judicia sed absolut◠judicia the judgements of God but absolutely judgements for he which observed these was not yet just before God though hee were before men Lippoman 2. This word judgement in the singular signifieth not as judgements in the plurall for judgement in the singular for the most part signifieth condemnation but in the plurall it signifieth tam re◠vindictam quà m innocentis defensionem as well the revenge and punishment of the guilty as the defence of the innocent Rupertus 3. This word judgement is taken three wayes first it signifieth the act of the judgement and understanding which determineth what is meet and convenient to be done and
stones of the place and laid under his head Iacob is set forth unto us as a singular example of labour and patience who both lay hard and fared coursly by the way Philo noteth hereupon Non decet virtutis sectatorem vita delicata c. A delicate life becommeeh not a follower of vertue This example serveth to reprove those who place their whole felicity in this life in dainty fare lying in soft beds and other such delicacies which was the happinesse of that rich glutton Luk. 16. Beside this example doth teach us that if we have the like hard entertainment in the world wee should comfort our selves by the example of Iacob Calvin So Saint Paul saith I have learned in whatsoever state I am therewith to be content I can be abased and I can abound Phil. 3.12 3. Observ. We must alwayes be going forward in our Christian course Vers. 12. THe Angels went up and downe None of them were seene to stand still upon the ladder but were in continuall motion either ascending or descending which teacheth us that in our Christian profession we should be alway going forward Qui non proficiunt necessario deficiunt They that goe not forward goe backward the Angels either ascend or descend Perer. The Wise man saith Hee that is slothfull in his worke is even the brother of a great waster Prov. 18.9 He that buildeth not up in Christian profession pulleth downe 4. Observ. Reverent behaviour to be used in the Church of God Vers. 17. HE was afraid and said how fearfull is this place c. Iacob perceiving that God was present and that the place where he was was Gods house because the Lord had there shewed himselfe he doth stirre up himselfe to a reverent feare as being in the sight and presence of God which his example doth teach us how we ought to behave our selves reverently and humbly in the Lords house Bernard well saith Terribilis plane loâ—us dignus omni reverentia quem fideles inhabitant quem angeli sancti frequentant quem sua praesentia Dominus dignatur A fearefull place indeed and worthy of all reverence where the faithfull inhabit the Angels frequent God himselfe vouchsafeth to be present as the first Adam saith he was placed in Paradise to keep it Ita secundus Adam versatur in Ecclesia sanctorum ut operetur custodiat so the second Adam is conversant in the congregation of the Saints to be working there and watching over them Bernar. serm 6. de dedication The Prophet David saith I will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy temple Psal. 5.7 5. Observ. To be content with our estate Vers. 20. IF he will give me bread to eat cloathes to put on c. Iacob requireth not any superfluous or unnecessary thing but onely needfull and sufficient provision like as the Prophet prayeth Give me not poverty nor riches but feed me with food convenient Pro. 30.8 We learne hereby to be contented with a little and not to covet aboundance there is a saying Cuiparum non est satis nihil est satis he that a little sufficeth not nothing will suffice the Apostle saith Godlinesse is great riches if a man be content with that he hath 1 Tim. 6.6 CHAP. XXIX 1. The Argument and Contents IN this chapter first is declared the entertainment of Iacob into Labans house where wee have 1. his communication with the shepheards verse 1. to 9. 2. his salutation of Rachel verse 9 to 13. 3. his manner of receiving into Labans house Secondly Iacob covenanteth with Laban for Rachel and serveth first seven yeares then Leah is given for Rachel by Labans craft after he serveth seven yeare more to enjoy Rachel vers 16. to 30. Thirdly the issue and fruit of Iacobs marriage is expressed the barrennesse of Rachel and the fruitfulnesse of Leah in bringing forth unto Iacob foure sonnes and the cause hereof is shewed because Leah was despised 2. The divers readings v. 1. to Laban of Bathuel the Syrian the brother of Rebeckah mother of Iacob and Esau. S. the rest have not these words v. 8. we may not B. G. we cannot caet iacol to can till all the shepherds be come together S. all the flockes caet and wee doe remove the stone H. they doe remoue caet verse 9. while they spake H. while hee spake caeter v. 13. Having heard the causes of his journey H. He told Laban all these words or things caeter v. 21. the daies of my service are fulfilled C. my daies are fulfilled caet v. 22. great troupes of friends being called together H. he called together all the men of the place caeter v. 27. fulfill seven yeares for her G. fulfill or passe over a weeke for her caeter so likewise v. 28. fulfill a weeke of daies of this marriage H. v. 30. obtaining the desired marriage he preferred the love of the second before the first H. he went into Rachel and loved Rachel more than Leah caet v. 35. he called T. she called cater 3. The Explanation of doubtfull questions QUEST I. Of the three flockes and the stone laid upon the wels mouth Vers. 2. THree flocks of sheepe lay there c. there was a great stone upon the wels mouth c. 1. I will omit the allegories that are here devised the Hebrewes by the three flocks understand the people Levites and Priests three orders in Israel others by the stone would have signified the doctrine of the Pharises which was an impediment to the knowledge of the law 2. They used to lay a great stone upon the wels mouth not only to preserue men from danger by falling into it but to keepe the water that it might not be troubled or corrupted for it seemeth there was great scarcity of water in that country Mercer QUEST II. Of Rachels keeping her fathers sheepe Vers. 9. RAchel came with her fathers sheepe 1. So was it the fashion of that country to set their daughters to keepe their sheepe as the seven daughters of Revel Moses father in law did Exod. 2.16 Rachel seemeth thereof to have her name which signifieth a sheepe Muscul. 2. Rachel was thus imployed and Leah stayd at home for that shee was the elder and now marriageable or because of her tender eyes which might not endure the sunne Mercer QUEST III. Whether Iacob rolled away the stone alone Vers. 10. HE rolled away the stone 1. Some thinke that he with the rest did remove this stone Iâ—n 2. But it is rather like that Iacob did it alone being now a man of perfect strength seventy seven yeares of age whereas the other might be youths and some maidens as also Iacob casting affection to Rachel might put forth his strength to shew her pleasure and to insinuate himselfe Mercer QUEST IV. Of divers kinds of kissing and whether it were lightnesse in Iacob to kisse Rachel Vers. 11. ANd Iacob kissed Rachel
was sensible and visible for they appeared in the habit of heavenly souldiers as the like apparition was shewed to the Prophets servant 1 King 6. Mercer 3. The Hebrewes note that Iacob knew these to be the same Angels which he saw in vision to ascend and descend upon the ladder 4. And whereas Iacob is not said to meet them but they to meet Iacob therein appeareth the dignity and preeminence of the Saints whom the Angels are ready to attend upon Mercer QUEST II. Whether two armies only of Angels appeared to Iacob Vers. 2. HE called the place Mahanaim which word is of the duall number and signifieth two armies 1. Not as though God made one army and the Angels another 2. Or as though Iacob had at the first taken one company to be against him the other with him as some Hebrewes for hee knew them at the first to be Gods Angels 3. Neither were these two companies of Angels the one that brought him out of Mesopotamia the other that now received him into the land of Canaan as Rasi for these companies of Angels did all meet Iacob and offered their protection 4. Nor yet hath Iacob relation in this name to his hoast and company that made one and the Angels hoast which was the other as Iunius for Iacob had no reason to name the place by his hoast 5. But the duall number is here taken for the plurall as the same word Mahanaim is used Cantic 6.12 so that Iacob saw not precisely two armies of Angels one before another behind but he was compassed round with them beside the forme of the dual number is often applied to proper names though no reason can be yeelded of it as Ephraim Misraim so may it bee here Mercer QUEST III. Of the message which Iacob sent to Esau. Vers. 3. IAcob sent messengers to Esau his brother 1. R. Carus thinketh that Iacob sent Angels of his message to Esau for the word malachim signifieth the Angels vers 1. and generally messengers but this is too curious for if Iacob had sent Angels hee would not have given them Commandement and instructions what to say as he doth 2. Esau was now removed from his father before Iacob came Gen. 36.6 and it may be he had thereof intelligence from his mother Calvin He being now growne rich and seeing his wives were an offence to his parents but most of all desiring his owne liberty might remove into the land of Seir Calvin The countrey being neere adjoyning to Beerseba where Isaack dwelt Mercer 3. He sendeth to Esau 1. Because hee must needs passe by his countrey 2. And nameth himselfe his servant not thereby renouncing his blessing but yeelding temporall subjection for a time as David did to Saul though he were even then the annointed King 3. He maketh mention of his sojourning with Laban not so much to excuse the matter that he had not all this while sought to be reconciled to his brother as R. Carus as to report unto his brother what the state and condition of his life had been who as yet might be ignorant of it Mercer 4. He also speaketh of his cattell and riches that Esau should not thinke that he sought unto him for any need but only to have his favour QUEST IV. Whether Esau came with 400. men as an enemy or a friend Vers. 6. THe messengers came againe to Iacob 1. Some thinke the messengers spake not at all to Esau because they were afraid meeting him with foure hundred men but it is not like that Esau had notice of Iacobs comming but first from him by his Messengers 2. Neither did Esau come thus accompanied to make ostentation only of his power Musculus 3. Or to give his brother more honourable entertainment Calvin Mercer For he needed not then to have brought so many with him and he would have sent him some kind message before 4. Wherefore it is more like that Esau prepared himselfe to be revenged of Iacob as may appeare by Iacobs great feare which was not without cause and hereby also the power of God is more set forth that could in the very way change the purpose and counsell of Esau. QUEST V. Of the divers takings of this word in Scripture Vers. 10. WIth my staffe came I over the phrase is in my staffe this preposition in is diversly taken in Scripture 1. In is taken for with as Luk. 1.75 to serve him in holinesse that is with holinesse and so it is taken here 2. In for by Psal. 63.11 all that sweare in that is by him shall rejoyce 3. In for through noting power and helpe Act. 7.28 in him that is by him we live and move and have our being 4. In for to Psal. 136.8 hee made the sunne in potestatem for or to rule the day 5. In for because Hos. 5.5 they shall fall in their iniquity that is because of their iniquity 6. In for against Psal. 44.5 by thy name have we troden downe those that rose in nos against us 7. In for in stead Psal. 31.2 be unto mee in domum refugâ—i for or in stead of an house of defence 8. In for among Iohn 1.16 the word was made flesh and dwelt in nobis among us 9. In for with 1 Peter 5.2 feed the flocke qui in vobis which is in you that is with you committed to your care 10. In for of Habbac 2.14 woe to him that buildeth a towne in that is of bloud 11. In for before or at in the name of Iesus shall every knee bow that is at or before the name of Jesus Philip 2.12 in for under Psal. 91.1 he that dwelleth in the secret c. that is under ex Perer. QUEST VI. The cause of Iacobs feare Vers. 11. I Feâ—re him lest he will come and smite me c. Seeing that Iacob had the Lords promise for his safety Genes 31.3 Returne into the land of thy fathers and I will be with thee how commeth it to passe that Iacob is so greatly afraid for answer whereunto I neither thinke with Augustine qu. 102. in Genes that Iacob feared not his owne deliverance but that it should not bee without great slaughter for even Iacob feareth concerning himselfe lest hee will come and smite me 2. Neither as Lyranus was Iacob thus afraid because hee was to goe thorow his brothers countrey where hee and his might bee easily surprised Pererius thinketh that Edom was not in Iacobs way being entred into the land of Canaan already but to goe unto Beerseba or Hebron where Isaack dwelt which was in the south part of Canaan the way was by Idumea which lay south to Canaan Mercer But this was not onely Iacobs feare for Esau comming with 400. men even out of his owne territory had beene able to have spoyled Iacob and his company 3. Nor yet did Iacob doubt of Gods promise lest by reason of some sinnes which he might have committed in idolatrous Labans house it should be suspended as
the imposition of a new name the testimony of the Prophet Hosee He had power over the Angell and prevailed hee wept and prayed unto him 12.4 all these arguments doe evidently shew that this was a corporall and reall wrestling 3. Neither yet was it only corporall but spirituall also for Iacob did as well contend by the strength of his Faith as by the force of his body Mercerus QUEST XII It was a good not an evill Angell that Iacob wrestled with FUrther a question is moved what manner of Angell this was with whom Iacob wrestled 1. Origen thinketh he did strive against some of the spirituall adversaries such as Saint Paul calleth Principalities and powers and spirituall wickednesses Ephes. 6.12 and that he was assisted by a good Angell 3. lib. Periarch Procopius reporteth the opinion of some that say it was the devill in Esaus likenesse that strived against Iacob and that by the power of an Angell he overcame who lest he should ascribe this victory to his owne strength smote him upon the thigh the Hebrewes say it was Sammael Esaus evill Angel that contended with Iacob for the blessing 2. But these are untrue and improbable assertions 1. Here is mention made but of one that Iacob wrestled with 2. Hee that he wrestled with was the same that blessed him 3. He that strived with him was the same that touched his thigh Ergo it was a good not an evill Angell for an evill Angell would not have blessed him Mercer Perer. QUEST XIII Whether it were a ministring spirit or God Christ with whom Iacob wrestled NEither was this any of the ministring Angels but Christ the Son of God here called a man because he so appeared Pererius striveth to prove that it was an Angell and not Christ. 1. Hosea calleth him an Angell without any addition 12.4 but when Christ is called an Angell some other word is added as the Angell of the covenant Malach. 3.1 Cont. In that place the Prophet sheweth that by the Angell we must understand God for he saith He had power with God and he had power over the Angell and further he found him in Bethel the Angell with whom Iacob wrestled was the same that spake to him in Bethel but he was God Gen. 31.13 I am the God of Bethel Neither alwayes is an epithete added when Christ is called an Angell as Gen. 48.16 Iacob saith The Angell which hath delivered mee from all evill blesse the children But this Angell without any other addition is else-where called the God of Bethel 2. If at any time in the old Testament the sonne of God appeared it is most like in mount Sinai when the Law was given which was the most famous and Noble apparition of all but S. Steven saith Yee have received the Law by the ordinance of Angels Act. 7.53 Angels then appeared not Christ Perer. Cont. The Angels then were ministring Spirits giving attendance and executing their office at the delivering of the Law but it is no good argument the Law was given by the Angels Ergo not by Christ for S. Paul affirmeth both It was ordained by Angels in the hand of a Mediator Galat. 3.19 the ministery was of the Angels the authority of Christ. 3. If Christ had appeared at any time then there was greatest cause when word was sent to Mary of the incarnation of the Sonne of God both because of the worthinesse of that mystery and dignity of the person to whom that message was brought Contra. 1. It was not fit that the Sonne of God himselfe should be the Messenger of his owne comming into the world Princes use to send their Ministers and officers before to bring tidings of their comming and it was fit that this great Prince should send his Angels before that it might appeare that he was even Lord of the Angels 2. There was greater reason that the same Angell Gabriel who was the first revealer of this prophecie to Daniel concerning the Messiah 〈…〉 〈…〉 QUEST XV. How it iâ— sâ—id he could not prevaile against Iacob Vers. 25. WHen he saw he could not prevaile 1. Not that either God gave unto Iacob greater strength to resist than the Angell had to assault him as some of the Hebrewes thinke that it was Esaus Angell and so had no greater power than God permitted him for it was no such Angell as is shewed before 2. Neither as Cajetane thinketh Factum est ut Angelus assumeret corpus in 〈◊〉 mensâ—ra virium c. It came so to passe that the Angell assumed a body in such measure of strength as should not be able to overcome Iacâ—b 3. Neither as Tostatus Angelus 〈…〉 non posse superare The Angell fained that he could not overcome Iacob for I have declared before that it was Christ himselfe and not an Angell that wrestled with Iacob 4. Wherefore in that it is said when he saw here the Lord descendeth to our capacity for he knew before the event of this combat and what he had purposed to doe the experience then of the thing is taken for Gods knowledge Calvin and the Lord with the blast of his mouth had beene able to have confounded Iacob But he could not prevaile c. that is the Lord did both fight in and against Iacob he gave Iacob strength to resist and so in Iacob he overcommeth and seipso 〈◊〉 est and so is stronger than himselfe Calvin Thus in effect God could not prevaile against Iacob because hee would not he disposeth of his power according to his owne will and purpose so the Angell said to Lot I can doe nothing till thou be come thither Gen. 19.22 and the Lord to Moses thus saith Let me alone c. Exod. 32.10 Hereby the Lord sheweth how effectuall the faith and prayer of his servants are which as it were binde the Lords hands and doe give us victory in a manner against himselfe QUEST XVI In what place of the thigh Iacob was hurt Vers. 25. HE tâ—â—ched the hollow of his thigh 1. This was neither the inward or broad part of the thigh as the Septuagint read 2. Neither yet was the huckle-bone put out of joynt as some thinke for that could not be without great paine and griefe to Iacob 3. But whereas the word is caph which signifieth the bowing or hollow and so is taken for the palme of the hand and sole of the foot here it properly betokeneth the hollow bone into the which the huckle-bone called ischion runneth we may name it acetabulum the pan of the huckle-bone this hollow bone was not out of joynt but it onely hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the huckle-bone which was hurt as it is expressed vers 32. QUEST XVII How long Iacob continued in his halting NOw whereas Tostatus thinketh that Iacob the next day was perfectly recovered of this hurt to whom Iunius subscribeth because cap. 33.18 it is said that Iacob came safe to Sichem I thinke
to hand Although Iacob doubted not of Gods protection according to his promise yet he wisely useth all the meanes which he could devise to seeke his brothers favour by sending a present and to provide for his safety whereby we doe learne that we must not immediately depend upon Gods providence but carefully use the meanes which the Lord sheweth for our deliverance from danger or confirmation in his promises therefore Ahaâ— is said to grieve God for that he refused to aske a signe of God for the better assurance of their deliverance Isay 7.13 5. Places of Confutation 1. Confut. Against merits Vers. 10. I Am not worthy or lesse than all thy mercies Iacob ascribeth nothing to his merit or worthinesse but acknowledgeth all to have proceeded of Gods mercie Thus our Saviour teacheth his Disciples humbly to confesse of themselves when you have done all that is commanded you say yee are unprofitable servants Luk. 17.10 Muscul. The popish doctrine then of merits is not agreeable to Iacobs faith And if the benefits of this life cannot be merited much lesse the Kingdome of heaven 2. Confut. That Angels are not mediators or impetrators of grace and blessings Vers. 29. HE blessed him there c. Theodoret alleageth this as a reason that this was not an Angel but the Sonne of God that wrestled with Iacob because it belonged not to Angels but unto God to blesse Pererius taketh upon him to confute Theodorets reasons affirming that Angels though they blesse not as authors of any grace yet a blessing may be asked of them as the impetrators and intercessors for the same at the hands of God and therefore Saint Iohn wisheth grace and peace to be given to him that was and is and is to come and from the seven spirits which are before the throne Apocal. 14. that is from the seven Angels In Gen. 32. numer 18 19. Contra. 1. Spirituall blessings are conferred either by the author thereof which is onely God or by the Mediator thereof which is onely Christ or by the ministers or instruments thereof which may be as well Angels as men for as Isaack blessed Iacob and Iacob his sonnes ministerially onely as being Gods mouth to pronounce them so Angels likewise may be messengers or ministers of Gods blessing and not otherwise 1. For every good gift commeth from God Iam. 1.17 2. Neither are the Angels to be sued unto for any spirituall or temporall blessing but onely God If any of you lacke wisdome let him aske it of God Iam. 1.5 and our Saviour saith Whatsoever yee shall aske the father in my name he will give it you Ioh. 16.23 a promise is made to them that aske in Christs name and not otherwise neither doe we reade that any of the ancient Patriarks or Prophets became suters to the Angels for any blessing 3. In that place in the Revelation by the seven spirits we must understand the holy spirit of God with his manifold graces for the seven spirits are the seven lamps of fire burning before the throne Revel 4.5 they are also the seven eyes of the Lambe Revel 5.6 the Angels are not the eyes that is the wisdome or knowledge of the Lambe but the holy Ghost which dwelleth in him bodily Coloss. 2.9 that is substantially essentially And whereas he urgeth that phrase Which are before the throne whereby a ministerie and service should be expressed this collection is not sound for both in Daniel 7.13 Christ is brought before the Ancient of dayes and in the Revelation 8.2 he is the Angell that stood before the Altar Neither in all Saint Pauls salutations doth he wish grace and peace from any other than from God the Father and the Lord Iesus nor yet Saint Iohn 2. Epist. vers 2. this forme of benediction then here used must be expounded by the like place of Scripture 6. Places of exhortation 1. Exhort Prayer in extremity availeable Vers. 9. MOreover Iacob said O God of my father Abraham Iacob being driven to a great strait turneth himselfe unto God by earnest prayer and so indeed the prayers of the faithfull which are powred forth in their necessity are much availeable with God Luther as it is in the Psalme Call upon me in the day of trouble and I will deliver thee Psal. 51.15 2. Exhort The hope of our celestiall inheritance to be preferred before all worldly things Vers. 14. TWo hundred shee goats c. The summe of Iacobs present which hee sent to Esau amounted to five hundred and fifty cattell of divers kinds as is shewed before quest 9. hee spared no to redeeme his quiet passage and returne into the land of Canaan which was promised to him and his seed for an everlasting inheritance which teacheth us that we should preâ—â—rre 〈◊〉 heavenly inheritance before all earthly and worldly possessions Calvin 〈◊〉 Saint 〈…〉 all things 〈◊〉 and even as 〈◊〉 that hee might win Christ Philip. 3.8 3. Exhort With iâ—â—oceâ—â—y we must â—oyne wisdome and prudence Vers. 13. A Present for his brother Iacob as a wife and 〈…〉 for his owne safety 1. He sendeth an humble message to his brother 2. When that would not speed he divideth his company into two parts that if Esau did strike the one the other mighâ—â—â—cope 3. He sendeth a liberall present to make a way to insinuate himselfe to his brothers favour Thus according to our Saviours rule we should be as wise as Serpents and innocent as Doves Mâ—â—th 10.16 Mercer 4. Exhort Importunity in our prayers acceptable to God Vers. 26. I Will not let thee goe till thou blesse me Iacobs importunity is striving and not giving over both obtaineth victory and procureth a blessing so should we strive in our prayers with God as Saint Paul saith of Epaphras Coloss. 4.12 And Moses was so instant with God in his earnest prayers for Israel that the Lord at his request suspended the judgements which hee had thought to have brought upon them because of their idolatry Exod. 32. Luther 5. Exhort Against curiosity Vers. 29. WHerefore now dost thou aske my name Iacob is reproved for his curiosity that could not bee contented with this heavenly vision and sensible apparition glorious victory and honourable name given unto him but would enquire further as touching the Angels name Wee learne then to bee contented with such measure of knowledge as it pleaseth God to reveale unto us in his word and not curiously to inquire after hid matters Calvin The Disciples were reproved for gazing after Christ into heaven Act. 2. neither shall it be any profit for us to exercise our selves in difficult and intricate questions 6. Exhort Not rashly to judge those which have defects or infirmities in their bodies Vers. 31. HE halted upon his thigh We see then that the servants of God may have infirmities in their bodies which are inflicted of God not as punishments of their sinne but corrections for their triall If Isaack then were blinde Iacob halting Lâ—â—h squint eyed Moses 〈◊〉
died suddenly in the way and he had no time to carry her thither being in his journey Iacob had no need to make any such excuse to Ioseph ex Mercer 2. But these reasons may be yeelded why Iacob bringeth in mention hereof 1. To call to Iosephs remembrance that Rachel forsooke her fathers house and sojourned with Iacob in Canaan that Ioseph might hereby be stirred up to be willing much more to leave Egypt which was not his country Calvin 2. As also that hee might have a greater desire to the place of his mothers sepulture 3. Further in that Iacob buryed her in the way being so neare to the city because he would not bury her among Idolaters by the way he admonisheth Ioseph to detest the Idolatry of Egypt 4. But the cheifest reasons of the mentioning of this matter are one that seeing Rachel died leaving no great issue behinde her Iacob hopeth that Gods promise for the multiplying of his seed should be fulfilled in these two Mercer The other that seeing Ioseph was the eldest by his principall wife Iacob might shew how justly the birth-right was translated from Ruben to Ioseph and his sonnes Iun. QUEST IV. Why Iacob knew not Ephraim and Manasseh at the first and why Ioseph removeth them Vers. 12. ANd Ioseph tooke them away from his knees 1. Whereas Iacob before vers 8. asked who they were namely Manasseh and Ephraim it was not for that Iacob foreseeing that wicked Ieroboam should come of Ephraim and Iehu of Manasseh did therefore at the first take no knowledge of them but deferred his blessing as some Hebrewes imagine but the cause is shewed vers 10. because Iacobs eies were dim and he could not well see 2. Iacob caused them to be brought neere him that he might imbrace them they were not set upon the bed for they were some 22. or 23. yeares old being borne in the yeares of plenty some 4. or 5. yeares before Iacob came downe into Egypt who had beene there now 17. yeares 3. Ioseph tooke them not from his owne knees but from his fathers as the Latine text readeth though in the originall it be from his knees not his fathers knees that he might place them in order to receive their fathers blessing Mercer for Ioseph might perceive either by the naming of Ephraim before Manasseh or by Iacobs imbracing them that he more inclined to Ephraim before Manasseh and therefore with Iacobs leave removeth a little and presenteth them againe according to their age Iun. QUEST V. Of the translating of the birth-right from Manasseh to Ephraim what it signifieth Vers. 14. ISrael stretched out his right hand and laid it upon Ephraims head 1. Iacob feeling with his hands which was the elder and bigger for the words are he caused his hands to understand of purpose laid his right hand upon Ephraim in signe of preheminence Iun. for although among the Persians the left hand was the more honourable place as Xenophon reporteth of Cyrus that those whom he honoured most he placed at his left hand because it was most subject to danger yet the phrase and use of Scripture is otherwise as Salomon caused his mother to sit upon his right hand 1 King 2. And this is agreeable to nature to give the preheminence to the right hand which is quicker nimbler and readier for any worke Perer. 2. Iacob here transferreth the birthright from Manasseh to Ephraim as it was before conveyed from Esau to Iacob as the priesthood was translated from Abiathar to Zadock the regall dignitie from Saul to David so here there is a translation of the birthright 3. Which as it sheweth that God bestoweth his gifts without respect of persons so it might prefigure the calling of the Gentiles in stead of the Iewes who were as the eldest brother as the parable of the prodigall childe sheweth Luke 15. QUEST VI. The Angell that protected Iacob whether hee were Christ. Vers. 26. THe Angell 1. Although it â—ee somewhat too curious out of this place to prove the Trinitie because God is twice mentioned and the Angell in the third place 2. Yet I thinke rather with Calvin and Iunius that the Angell was Christ than with Mercerus that it was an Angell to whom Iacob ascribeth his deliverance as to Gods minister and that for these reasons 1. Because it is not unusuall in scripture to call Christ an Angell Malach. 1.1 2. The Angell which conducted the Israelites is called Iehovah Exod. 14.19 24. Saint Paul saith he was Christ 1 Cor. 10.4 9. 3. Because Christ was the Mediatour from the beginning of reconciliation and of all those covenants made betweene God and man Calvin 4. In this place this Angell is joyned in equall power of blessing with God and therefore hee cannot be any of the created Angels Iun. 3. Though Christ appeared in the forme and shape of an Angell yet hee tooke not upon him the nature of Angels but of man as the Angels appeared in the shape of men yet hee tooke not their nature Calvin QUEST VII The great increase of Ephraim and Manasseh Vers. 20. IN thee Israel shall blesse c. 1. Here Israel is taken not for the proper name of Iacob but for the name of the whole nation that came of him which hee saw by the spirit of prophecie should be given to his posteritie 2. In thee is not here taken casually as the Lord said to Abraham in thee shall all the families of the earth be blessed for Christ of Abraham was the cause and author of this blessing But it is only a forme of blessing which should be taken up in Israel the Lord blesse thee as Ephraim and Manasseh as the like is used Ruth 4.11 The Lord make the wife that commeth into thy house like Rachel and Leah 3. And indeed Ephraim and Manasseh increased abundantly in Egypt even as the fish as Iacob blessed them for at the going forth of Israel out of Egypt there were of Manasseh 42700. of Ephraim 32500. and al these perishing in the wildernesse there were at their entring into Canaan of Ephraim 42500. of Manasseh 32200. Muscul. so that in the space of 215. yeares there sprang out of Ioseph 75200. QUEST VIII What portion of ground it was that Iacob giveth to Ioseph Vers. 22. I Have given unto thee one portion above thy brethren 1. This portion was Sechem which neither is to bee understood spiritually that as Iacob gave Ioseph that place where hee buried the Idols Genes 35.4 So Christ should possesse the Gentiles that worshipped Idols so Augustine qu. 167. in Genes 2. Neither was it the citie only of Sechem which Iacob here giveth as Chrysost. hom 67 in Genes For Iacobs sons kept their sheep in Sechem Gen. 37.12 and so also possessed the grounds and fields belonging to the citie 3. Neither did hee only give that plat of ground which hee bought for 100. peeces of money Gen. 33.19 as Hierom. tradition Hebraic For that seemed to be no great circuit
himselfe into an Angel of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a
contrary things of life and death peace and terror love and feare for a Fountaine cannot make both salt water and sweet Iam. 3.12 But the law is the minister of death of feare and terror Ergo not of life and peace and so consequently not of the faith of the Gospell which bringeth all these 3. The same thing doth not both make the wound and give a plaister to heale it The law doth shew us our sinne faith by grace in Christ healeth it the law reviveth sinne Without the law sinne is dead Rom. 7.8 but we are dead to sinne and alive to God in Iesus Christ our Lord Rom. 6.11 The same cannot make us both to die unto sinne and revive sinne the law doth the one therefore not the other So Augustine saith Ad hoc data est lex ut vulnera ostenderet peccatorum qua gratiae benedictione sanaret Therefore was the law given that it should shew the wounds of our sinnes which it should heale by the benediction of grace August de poenitent medic 4. The Preachers publishers and givers of the law and Gospell are divers The law was given by Moses but grace and truth came by Iesus Christ Ioh. 1.17 But if justifying faith were commanded in the law then grace also should come by the ministrie of Moses that gave the law This is Bernards reason who further inferreth thus Venit prâ—inde gratia plenus veritate Dominus noster c. Therefore Christ our Lord came full of grace and truth that what could not bee done by the law might bee fulfilled by grace Serm. parâ— 28. 5. The qualities and conditions of the law and the Gospell are divers the law promiseth life to him that worketh Moses thus describeth the righteousnesse of the law That the man which doth these things shall live thereby Rom. 10.5 But the Gospell requireth not the condition of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 If then faith were commanded in the law to beleeve should also be a worke of the law then the Apostles conclusion were in vaine I conclude that a man is justified by faith without the works of the law But if faith be excluded out of the works of the law then it is not commanded or contained in the law for then it should be a worke of the law 2. Further the invocation of Angels and Saints which is commonly practised and stifly maintained in the Church of Rome is another apparent transgression of this first commandement because they give a speciall part of the divine worship which consisteth in prayer and invocation unto the creature First we will see and examine the arguments produced by the Romanists in defence of this superstition and then by other reasons out of the Scriptures convince and confute them The Romanists Arguments answered brought in defence of the invocation of Saints 1. THe Saints doe pray for us therefore we may and ought to pray them The antecedent or first part that the Saints doe pray for us they would prove by these places of Scripture Exod. 32.13 Moses thus saith in his prayer Remember Abraham Izhak and Iakob thy servants c. Ierem. 15.1 Though Moses and Samuel stood before me yet could not my affection be toward this people Baruch 3.4 O Lord God almightie heare now the prayer of the dead Israelites 2 Macchab. 14.15 And Onias spake and said This is a lover of the brethren who prayeth much for the peoplâ— to wit Ieremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch and the booke of Macchabees they prove nothing because they are no books of Canonicall Scripture 2. The other testimonies are impertinently alleaged for in the first Moses maketh no mention of the prayers which Abraham Izhak and Iakob should make for the people but of the covenant which the Lord made with them In the other of an hypotheticall and conditionall proposition they make a categoricall and absolute affirmation The text is If Moses and Samuel stood they inferre that Moses and Samuel did stand Simler But it may better be answered that if these were alive among the people to stand before the Lord for them in prayer c. as see the like Ezech. 14.14 Though these three men Noah Daniel and Iob were among them they should deliver but their owne soules by their righteousnesse 3. The Saints doe pray unto God by their generall wishes and desires as wishing that the Kingdome of God were accomplished as Revel 6.10 The soules under the Altar crie with a loud voyce saying How long Lord c. doest thou not judge and avenge our bloud But our particular necessities they are ignorant of and so doe noâ— make particular requests for us therefore the argument followeth not they pray by their generall desires for the Church Ergo they pray for us in particular 4. Seeing that the Romanists doe hold that the Patriarks and Fathers of the old Testament were in Limbo which they make a member or part of hell they doe contradict themselves in making them mediatours and intercessours in heaven 2. Argum. The Angels they say know our affaires and pray for us As Zachar. 1.12 The Angell of Iehovah answered and said O Lord of hosts how long wilt thou bee unmercifull to Ierusalem c. Therefore it is lawfull to pray to the Angels Answ. 1. That the Angels doe report our affaires unto God and so may make relation of our prayers and words also as of our other gests and acts unto God as the Lords messengers and ministers we will not denie but that they make any particular requests for men the Scripture no where speaketh and we are not bound to beleeve the relation of our prayers unto God is one thing and mediation and intercession is another 2. That Angell of Iehovah which prayed for Jerusalem was the Lord Christ who maketh intercession for his Church unto whom the rest of the Angels returne their message vers 11. who is also called Iehovah vers 20. 3. Neither doth it follow if it could bee proved out of Scripture that the Angels prayed foâ— us that we are to pray to them because they are not alwayes present to heare us and we are forbidden in Scripture to worship them Revel 22.9 and therefore to pray unto them which is a part of divine worship 3. Argum. The Saints that are living doe one pray for another much more the Saints being dead because their charitie is more perfect and seeing there is a communion of Saints as of the living so also of the dead which communion being not in faith and hope whereof there is no more use with them that are at rest it remaineth it is in charitie As therefore we may request the living to pray for us so we may pray the dead also to entreate for us Answer 1. The argument followeth not for the Saints alive doe one
therefore to bee yeelded unto God They would shift us off here with a distinction of religious adoration one which is in the highest degree and so proper unto God another inferiour which may bee yeelded to Angels and Saints Contra. In that adoration which they yeeld unto Saints they doe the same things which they offer unto God as in consecrating of Altars Temples Holydayes unto them and they doe attribute unto them omnipresence and omniscience to know all things and to be every where present in a manner as they ascribe these things to God Ex Simler Morall Observations upon the first Commandement 1. Observ. The neglect of the honour and worship of God the cause of calamities in the world THis first precept which commandeth the worship of God teacheth what is the cause why the Lord punisheth the world with famine warre unseasonable weather scarcitie of the fruits of the earth even because his worship is neglected as the Lord saith by his Prophet Because of my house that is wast and you runne every man to his owne house therefore the heaven over you stayed it selfe from dew and the earth stayed her fruit Hag. 1.9 Cyprian to the same purpose thus elegantly writeth Quereris quòd nunc tibi minùs uberes fontes c. Thou complainest that now adayes the fountaines are not so flowing nor the aire so wholesome nor the raine so plentifull nor the earth so fruitfull c. Tu enim Deo servis per quem tibi cuncta deserviunt tu famularis illi cujus nutu tibi cuncta famulantur For doest thou serve God by whose meanes all things serve thee Doest thou wait on him by whose becke all things waite on thee Cyprian contra Demetrian Whereby we are admonished that when such calamities and judgements are in the world we should returne to our dutie and set up the worship of God and give him the praise then will hee in mercie returne unto us as hee saith by his Prophet Build this house and I will bee favourable in it Hag. 1.8 2. Observ. Not to trust in riches AGaine this precept reproveth them which put their trust or confidence in any thing beside the Lord as they doe which put confidence in man or repose their trust in riches And therefore the Apostle doubteth not to call the covetous man an Idolater Ephes. 5.5 because hee thinketh his life standeth in the abundane of riches David therefore exhorteth rich men If riches increase set not your heart upon them Psal. 62.11 3. Observ. Against those that run unto Witches and Soothsayers FUrther as in this Commandement witchcraft and all kinde of sorcerie is forbidden so also is it a wicked and abominable thing to seeke unto Witches and Soothsayers which is condemned by the Prophet Isay 8.19 When they shall say unto you enquire at them that have a spirit of divination and of the Soothsayers c. should not a people enquire after their God from the living to the dead For herein foolish people offend two wayes in forsaking God and running unto such meanes which cannot helpe them as the Prophet Ieremie saith My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water Ierem. 2.13 So Ahaziah King of Israel sending to Baalzebub for recoverie of his hurt found therein no helpe and beside he shewed his infidelitie in not seeking unto the God of Israel 2 King 1.16 Vpon the second Commandement 1. Questions discussed QUEST I. What a graven Image is 4. THou shalt make thee no graven Image neither any similitude c. 1. Some in stead of sculptile graven read an Idoll and they make this difference betweene an Idoll and an Image or similitude An Idoll is a representation of a thing that is not neither hath any being in the world as if one should make the Image of a mans bodie with the head of a dog or a bodie with two faces such a shape Quam â—oâ—â—lus non vidit sed animus sibi fingit which the eye hath not seene but the minde imagineth they say is an Idoll a similitude or Image is of such things as are seene in the world and to this purpose they alleage that saying of the Apostle 1 Cor. 8.4 We know that an Image is nothing in the world Gloss. ordin ex Origen Contra But this place of the Apostle is not rightly applied for there the Apostle speaketh in generall of all the Idols of the Heathen of what shape or fashion soever that they were aâ— nothing in the world that is vaine things which mens superstitions fancies had devised which saying of the Apostle is agreeable to that of Samuel where the Prophet exhorteth the people to serve the Lord And not to turne backe after vaine things which cannot profit you nor deliver you 1 Sam. 12.21 And further the word pesel here used signifieth any thing that is graven of pasal to grave Oleaster 2. This then is the difference betweene these two words pesel a graven Image and temunah a similitude or likenesse the first is a picture proportioned and fashioned out of stone wood or mettle and so carved and graven a similitude is an Image Picta in planiâ— superficiebus ex solis coloribus facta painted in plaine tables onely made of colours and these similitudes though they be evill yet Non tantum nocent sicut statuae doe not so much hurt as the other resemblances because these come nearer to â—he nature of things living and so may more easily deceive Tostat. quast 3. So also Lyran. 3. Some Hebrewes thinke that temunah signifieth any similitude either of things visible or invisible but Oleaster thinketh thaâ— the representation of things visible is rather understood by this word as Deut. 4.15 it is said Yee saw no 〈◊〉 in the day that the Lord spake unto you the first opinion is more probable because the invisible spirits as Angels use to be pictured as well as visible things QUEST II. What things a similitude must not be made of to worship THat are in heaven above c. 1. By this are forbidden first the worshipping of the celestiall bodies as the Sunne Moone and the Starres as is more at large shewed Deut. 4.19 for the Gentiles worshipped these whose corruption the Israelites followed as the Idolatrous Kings of Judah did dedicate houses to the Sunne 2 King 23.11 and the superstitious women did offer incense to the Moone whom they call the Queene of heaven Ierem 44.18 They were not then to make any similitude of these celestiall bodies to worship them Beside the fowles of the aire are comprehended under those things that are in heaven as it is explaned Deut. 4.17 Or the liknesse of any feathered fowle that flieth in the aire for the Gentiles also worshipped fowles and birds as the Eagle which they consecrated to Iupiter the Dove to Venus the Peacocke to Iuno the Raven to Phoebus the Bat to Minerva Tostat. quaest
into our mouthes by a lawfull oath whereby we call God to be a witnesse unto our soules that we speake the truth this is a kinde of invocation of the name of God and a part of his worship Deut. 6.13 Yee shall serve him and sweare by his name Contrary hereunto are 1. The refusall of a just and lawfull oath when any refuse to testifie the truth upon their oath which may make for the glory of God and the good of our neighbour as the Apostle saith An oath for confirmation is among men an end of strife Hebr. 6.16 2. To take a false oath either in not performing that which is promised by oath or in testifying upon an oath otherwise than the truth is 3. An idolatrous and superstitious oath which is made by any other name than of God only 4. An oath to performe any unlawfull thing such as Herods oath was 5. A rash oath lightly and vainely made without any necessity as in common and usuall talke which abuse is reproved by our blessed Saviour Matth. 5.23 Vrsin 2. Doct. What an oath is COncerning an oath then briefely this it is 1. In a generall sense to take an oath or to sweare is used for the whole worship of God as Isay 45.23 Every knee shall bow unto me and every tongue shall sweare by me and the reason is because we professe him to be our God by whom we sweare 2. But more particularly and properly an oath is defined thus It is an invocation of the name of God as the onely searcher of the heart whereby he that sweareth taketh God to record that he speaketh the truth and wisheth God to punish him if he doe otherwise Vrsin So that two speciall things are intended in an oath 1. To call God as a witnesse that he speaketh the truth as the Apostle saith Galath 1.20 Now the things that I write unto you behold I witnesse before God that I lye not So Thomas Iurare per Deum nihil aliud est quâ—m invocare ejus testimonium To sweare by God is nothing else but to call him to witnesse 2. Hee that taketh an oath desireth that God may punish him if hee sweare falsly as the Apostle I call God for a record against my soule or unto or upon my soule 2. Cor. 1.13 Nihil aliud est dicere per Deum ita est nisi quòd Deus puniat me si non ita est It is nothing else to say by God it is so but that God punish me if it be not so Thom. in opuscul 3. Places of Controversie 1. Cont. It is not lawfull to sweare by Saints or other creatures 1. THey take the name of God in vaine which doe sweare by any other than by the name of God and therefore the Romanists are in errour which maintaine the swearing by the name of Saints Rhemist annot Math. 23. v. 21. 1. God commandeth that we should sweare only by his name Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name which text our Saviour alleaging Matth. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10.20 and Exod. 23.13 it is directly forbidden that they should take the name of any other Gods into their mouthes 2. God reproveth those which sweare by any other than by him as Zephan 1.5 I will cut off c. them that worship and sweare by the Lord and sweare by Malcham 3. Invocation belongeth only unto God but the taking of an oath is a kinde of invocation therefore it is a service due only unto God 4. In taking of an oath we call God to be a witnesse unto our soule but God only knoweth the secrets of the heart neither Angell nor Saint Ergo. 5. He that sweareth giveth unto him power to punish him if he sweare falsly but God onely is able to punish the soule Matth. 10.28 Vrsin But it will be objected thus 1. Our Saviour alloweth swearing by creatures Matth. 23.21 Whosoever sweareth by the Temple sweareth by it and by him that dwelleth therein Rhemist annot in hunc locum Answ. 1. Our Saviour here doth not justifie swearing by creatures but confuteth that nice distinction of the Pharisies that it was nothing to sweare by the Temple but by the gold of the Temple vers 16. and sheweth that they could not avoid swearing by God when they did sweare by the Temple because it was the place of his habitation and so they did in such an oath take the name of God in vaine 2. For otherwise if our Saviour should here allow swearing by creatures as by heaven saying He that sweareth by heaven sweareth by the throne of God he should be contrary to himselfe for elsewhere he saith Sweare not at all neither by heaven for it is the throne of God Matth. 5.34 2. Object Ioseph did sweare by the life of Pharaoh Gen. 42.15 Answ. 1. Some say that this was no oath but a vehement kinde of asseveration as Hannah saith to Eli As thy soule liveth 1. Sam. 1. and Abner to Saul 1. Sam. 17.56 and so they would have the meaning to bee this as truly as Pharaoh liveth or as I wish his life and health so it is true I say Vrsin Iun. But it is not all one kinde of phrase to say unto one present as thy soule liveth and of one absent to say by his life or soule 2. It sheweth therefore some infirmity rather in Ioseph though hee worshipped the true God yet he had learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himselfe from his brethren than of any purposed imitation of their superstitious oathes therefore Iosephs example here can bee no warrant See more of this Hexapl. in Genes c. 42. v. 15. 3. Object It is usuall for men in taking of an oath to lay their hand upon the Gospell therefore it is lawfull to sweare by a creature Answ. 1. Men using this externall signe doe not sweare by it no more than Abrahams servant did sweare by his masters thigh when he put his hand under it Gen. 24. 2. he sware by the name of God· So the Lord saith I lift up mine hand to heaven and say I live for ever Deut. 32.40 And the Angell lift up his hand to heaven but sware by him that liveth for ever Revel 10.6 So they lay their hand upon the booke as a visible signe or seale of the oath but they sweare not by the booke but by God the Author of the booke to this effect as the words are repeated unto them as helpe thee God and the contents of that booke So Thom. Cum jur as per Evangelium jur as per Deum qui dedit Evangelium When thou swearest by the Gospell thou swearest by God which gave the Gospell 4. Object It is not lawfull to profane or speake irreverently of the name of the Virgin Mary or of the
1.19 And there be two reasons why anger should not be soone provoked because rage is a sinne before God and so deserveth punishment and for that every man desireth libertie but he that is given to anger is not Dominus sui ipsius Master of himselfe 2. He must take heed ut 〈◊〉 in ira permaneat that he continue not long in anger Psal. 4. Be angrie and sinne not Ephes. 4. Let not the Sunne goe downe upon your wrath 3. Men must bee carefull ne procedat primò in corde that anger proceed not first in the heart for then it turneth to hatred and he that hateth his brother is a manslayer for Se interficit spoliando se charitate alium He killeth himselfe by spoyling himselfe of charitie and another also 4. Ne procedat in verbo It must not proceed in word for he which calleth his brother foole is in danger of hell fire Matth. 5. 5. Ne procedat in opere It must not proceed unto the deed for in every worke wee must consider two things Facere justitiam misericordiam To doe justice and shew mercie but he which is angrie can doe neither For the first the Apostle saith that the wrath of 〈◊〉 doth not accomplish the righteousnesse of God Iam. 1.20 It is reported of Plato that hee should say to his servant that had offended him Punirem te nisi essem iratus I would punish thee if I were not angrie And he that is angrie can shew no mercie as it is said of Simeon and Levi in their rage they killed a man Gen. 49. Thom. in opuscul QUEST VIII Of rayling and reviling NExt unto the inward rage and heat of the affections followeth the outward indignation expressed by words gesture and other signes and the third degree is when men fall to plaine railing backbiting slandering threatning as these three are thus expressed by our blessed Saviour Whosoever is angrie with his brother unadvisedly shall be culpable of judgement and whosoever saith unto his brother racha shall be worthie to be punished by a counsell and whosoever shall say thou foole shall be worthie to be punished with hell fire Matth. 5.22 1. Here our Saviour maketh three degrees of anger or rage the one in the sudden heat and boyling of the affection inwardly without cause the second in the shewing of this indignation outwardly by any disdainfull words as in calling one racha that is idle head light braine for so rik in the Hebrew to the which this Syrian word agreeth both in sound and sense signifieth light value Iun. Matth. 5.22 As also this indignation may bee expressed by other signes as by grinning frowning spitting and such like Simler Then the third degree followeth in open railing as calling one foole with other termes of reviling 2. As our Saviour maketh difference of the sins so also he sheweth divers degrees of punishment alluding unto the politike forme of judgement for first there was the session or judgement of three who judged of small causes then of 23. who determined more waightie matters then of 71. before whom the high Priest or a false Prophet and sometime a whole tribe was convented and judged Beza So he that is angrie shall be censured in the secret judgement of God he that sheweth his indignation by opprobrious words shall be held guiltie before all the assemblie of the heavenly Angels and Saints he that raileth and revileth shall bee judged worthie of hell fire that is of the greatest punishment Marlorat For they used foure kinds of punishments among the Jewes whereby they put malefactors to death strangling the sword stoning and fire of the which the last was the worst Beza 3. For he that raileth and revileth tres quasi uno ictu occidit killeth three as it were with one blow himselfe him that giveth credit and the third whom he slandereth and revileth Basting QUEST IX Whether beating and wounding though there be no killing be not forbidden here THe externall act followeth not only of killing but in offering any other violence with the hand in beating wounding striking and such like 1. Here commeth to be examined the opinion of R. Salomon that in this precept only murther is forbidden but other violent wrongs in maimes wounds shedding of bloud beatings and such like hee thinketh onely afterward to bee restrained in the Judicials 2. Against this opinion these reasons are enforced 1. The Judicials only concerned the Israelites and did not bind the Gentiles but even among them these kind of violent assaults were unlawfull therefore they are forbidden not by the Judicials only but by the Morall law Tostat. qu. 21. He also urgeth this reason The things which were forbidden by the Judicials of Moses only it was no sinne for the Israelites to doe before those Lawes were given them that is before they came to Mount Sinai but it was unlawful before for them one to smite another as for the same cause Moses reproved an Hebrew that did his brother wrong and smote him Exod. 2.13 therefore these wrongs were not only prohibited by the Judiciall law 3. Burgensis giveth this reason Quia facit contra charitatem Because he that smiteth or woundeth though he kill not doth against charity as he also doth which killeth though in an higher degree So also Lippoman 4. Tostatus further giveth this rule Omnia quae pertinent ad idem genus reducuntur ad idem prâ—ceptuum All that belongeth to the same kinde is to be referred to the same Commandement as all wounding beating smiting tendeth to the hurt of our brother in his body as killing likewise doth QUEST X. Why actuall murder is such an hainous sinne before God NOw followeth the greatest transgression among the rest which is the taking away of a mans life 1. For if hatred envy railing wounding and the like are counted murder before God in respect of the will and purpose much more murder it selfe which is the scope and end whereat all the former wrongs and injuries drive for if those things are displeasing unto God because they often bring forth murder the effect it selfe must needs bee more hainous Basting 2. Another reason which amplifieth the sinne of murder is because the Lord by this meanes seeth Imaginem suam violari that his image is violated which is given as a reason of this precept Gen. 9.6 Calvin 3. And againe it is an unnaturall sinne because man is as our owne flesh as the Prophet saith Isai. 58.7 Hide not thy selfe from thine owne flesh but no man ever hated his owne flesh as the Apostle saith Calvin Yea the murderer herein is crudelier Lupâ— more cruell than the Wolfe for as Aristotle writeth 4. Animalium Give unto a Wolfe the flesh of another Wolfe and he will not eat it yet one man preyeth upon another and devoureth another Thomas 4. Hominum societas violatur by this meanes the societie of man is violated which that it may be preserved the Lord forbiddeth all shedding of
a cubit square was not fit for that service 4. Neither was it convenient in regard of the forme and fashion it was made plaine above whereas the brazen Altar was made hollow above the grate or hearth being about the middest thereof where the fire was made and the sacrifice burned Tostat. qu. 7 8. 3. Beside two other things concerning this Altar are though not directly yet by necessarie consequence inhibited First that they should make no other Altar of incense in any other place and therefore they sinned which offered incense in the high places Secondly none but Aaron and the Priests were to burne incense therefore Core Dathan and their company displeased God for offering incense being not thereunto called and Vzzia King of Judah was stricken with leprosie for usurping the Priests office in burning of incense 2 Chron. 26. Lippom. QUEST XI Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place Vers. 10. AAron shall make reconciliation upon the hornes of it once a yeare with the bloud c. 1. Augustine whose opinion is briefly touched before quest 6. thinketh Sacerdotem quotidie intrare solere sine sanguine that the Priest used to enter into the most holy place everie day without bloud to lay incense upon the Altar but onely once a yeare with bloud 2. But it shall now bee made manifest that hee entred onely once in the yeare at all 1. None but the high Priest were admitted to enter into the most holy place for none were suffered to be in the Tabernacle when he entred in Levit. 16.17 And so the Apostle saith that the high Priest entred alone into the most holy place Heb. 9.7 but it was lawfull for the inferiour Priests to burne incense as is shewed before in Zacharie Iohn Baptists father who was not the high Priest so it would follow that they also might go into the most holy place to burne incense 2. It was not lawfull for the high Priest to goe at all times into the holy place within the veile Levit. 16.2 but if hee went in everie day twice then there should no time be exempted 3. The high Priest was not to enter into the most holy place without a young bullocke for a sinne offering and a ram for a burnt offering Levit. 16.3 but these were not offered everie day the daily sacrifice morning and evening was only of two lambs therefore everie day the high Priest went not into the most holy place 4. Further when the high Priest went within the veile he put not on his glorious apparell but only the common linnen garments of other Priests Levit. 16.4 but in his daily ministerie and service when hee went into the Tabernacle he put on his priestly robe whereon hung the bels that his sound might be heard going in and out chap. 28.35 5. The Apostle also saith directly that the high Priest went into the second Tabernacle alone once everie yeare Heb. 9.7 Likewise vers 25. he saith he entred everie yeare into the most holy place he saith not everie day or everie moneth and this was upon the tenth day of the seventh moneth Levit. 16.29 And herein consent Beda Lippoman Vatab. Iun. Oleaster Osiander Lyran with many other that the high Priest entred into the most holy place but once everie yeare QUEST XII How Aaron made reconciliation upon the hornes of the altar Vers. 10. ANd Aaron shall make reconciliation c. 1. Hee meaneth not Aaron only in respect of his person but of his place and office Aaron for the time present and his successours afterward Tostat. 2. Whereas the Latine Translator readeth deprecabitur super cornua alteris hee shall pray upon the hornes of the Altar Lyranus thinketh that the Priest did extend and spread himselfe upon the hornes of the altar and so prayed But this had beene an unseemly gesture as Tostatus noteth and it would have shewed presumption rather than humilitie to have come so neere that holy Altar And beside this could not have beene conveniently done the incense burning upon the coales upon the Altar This errour then ariseth upon the false translation of the word vechipher which signifieth expiabit and he shall make reconciliation or expiation upon the hornes of the Altar which was by putting of the bloud of the sinne offering upon the hornes of the Altar as is declared Levit. 16.18 3. And the reason why he made reconciliation upon the hornes of the Altar is there also shewed to hallow it from the uncleannesse of the children of Israel quia ex irreverentia filiorum Israel peccantiam in circuitu Sanctuarii videbatur esse pollutum Sanctuarium because by the irreverent behaviour of the children of Israel sinning round about the Sanctuarie the Sanctuarie it selfe seemed to be defiled Tostat. qu. 8. QUEST XIII The spirituall sense of the Altar of incense COncerning the mysticall application of this golden Altar with the rites thereof I will omit the curious observations of Beda who by the Altar of incense understandeth those which are perfit and give themselves unto contemplation in offering continuall prayers unto God by the gold charitie by the squarenesse of it patience and constancie by the foure hornes thereof the foure morall vertues So also Ribera following Beda But it is more fitly applyed thus 1. The Altar of incense signifieth Christ by whom we doe offer up the incense of our prayers Apoc. 8.2 This Altar was within of wood without of gold to signifie both the humanitie and divinitie of Christ. 2. The incense betokeneth the prayers of the Saints Psal. 141.2 Let my prayer c. be as incense 3. The squarenesse of this Altar signifieth the firmnesse of it the crowne the regall dignitie of Christ the hornes his power which sheweth it selfe in all the world 4. As no incense must be offered but upon this Altar so no prayers are accepted which are not offered in Christ proceed of faith and therefore the Prophets reproved the Israelites for offering of their incense without faith in God He which remembred incense after a carnall manner was as if hee blessed an idoll Isai. 66.3 Simler 5. The incense must bee burned when the lamps were lighted so our prayers are then accepted cum fidei lumen pracediâ— when the light of faith goeth before 6. Everie day morning and evening the incense must be offered to shew that we must pray continually Pelarg. 7. No other incense must be offered but the holy perfume appointed by God and our prayers must bee directed according to Gods will as we have a rule prescribed in the Lords prayer 8. The hornes of this Altar must be laid on with bloud so our prayers are availeable against sinne and Satan si Christi sanguine tincta fuerint if they be dipped and died in Christs bloud Marbach Borrh. QUEST XIV How this Altar of incense differed from Salomons BUt before I proceed to the questions remaining to be handled in this
contented with those things which Moses had taught them must adde of their owne 3. Timiditas Aaronis the fearefulnesse of Aaron that durst not resist the people 4. A false opinion in thinking that whatsoever they did with a good intention to be pleasing unto God Ferus 5. Adde hereunto their impatiencie in not induring to stay any longer for Moses as Saul because the Lord answered him not when he would went unto a witch B. Babing QUEST IV. Of the divers faults and infirmities at once here committed by the people THe people gathered themselves together against Aaron c. The people in this their outrage doe offend diversly 1. In their violence the word signifieth super Aaron they came upon Aaron tanquam superiores potentiae as being mightier than he and so pressing upon him 2. They say make us gods Vide insaniam populi See the madnesse of the people as though God can be made with mens hands Ferus 3. There appeared in them levitas inconstantia great levitie and inconstancie that had not long before bound themselves by covenant to obey the Lords Commandements and so soone fall away Marbach 4. Their great forgetfulnesse also bewrayeth it selfe that had heard the Lord with his owne voice thundering out his Commandements whereof one prohibited directly idolatrie and yet they in despite of God do set up an idoll 5. Their ingratitude also is manifest both against God the author of their deliverance and Moses the Minister thereof and of many great works speaking of him contemptuously We know not what is become of this Moses Gallas 6. Their stupiditie was wonderfull that having the cloud before them an evident signe of Gods presence and the manna which fell daily of his providence they setting at nought such excellent signes figuram appetunt quae ipsorum vanitati respondeat desire a figure answerable to their vanitie Calvin Oleaster thinketh the cloud at this time was taken out of their sight but that is not so for it is said chap. 13.22 That he tooke not away the pillar of the cloud by day nor the pillar of fire by night from before the people 7. Thus the people at once sinned diversly 1. They sinne manifestly against the first Commandement 2. They offend in publicam ipsorum fidem against their publike faith given 3. They offend not onely in the outward worke but also impiissima opinione in their wicked opinion thinking hereby to obtaine remission of their sins 4. And they doe not onely transgresse against God but against Moses their deliverer and so they violate both the first and second table Ferus QUEST V. Why the people say unto Aaron Rise Vers. 1. VP or rise 1. Which is not so said as though Aaron did then fit when the people came unto him 2. Neither is it necessarily hence collected Quod matutinâ—s fuit hic concursus c. That this running together was in the morning as Cajetan thinketh and that they did as it were awaken and raise up Aaron 3. But this manner of speaking sheweth their importunitie that they would have him dispatch quickly and with all speed doe as they willed him 4. And beside they seeme to cast some good colour and pretence upon this their haste because they had expected and waited Moses comming downe a great while and therefore they would stay no longer Tostat. qu. 3. 5. Beside they seeme hereby to tax Aarons negligent administration that he was secure and remisse in the government and therefore in this manner rouze him up Osiander 6. This their speech also sheweth that they pressed upon him violently and urged him saying Surge Rise that is Age Goe to Iunius QUEST VI. Of the divers kindes of idolatrie MAke us gods 1. There are divers kindes of idolatrie which may be brought to these foure heads 1. When either that is worshipped for a god which is nothing such were the Idols of the Heathen the imaginations of their owne blinde hearts 2. When the divine honour is given unto any creature as to Angels or Saints 3. When any divine power is ascribed to the images of God or Saints 4. When the true God is worshipped but otherwise than he hath prescribed as Ahaz caused an Altar of a strange fashion to be reared up unto God and such were their traditions of the Pharisies Simler 2. Or idolatrie may be thus distinguished it is committed two wayes 1. When res extra Deum coluntur c. when things beside God are worshipped and that either externally by bowing unto them or inwardly in putting trust and confidence in them 2. Quando Deus aliter colitur quam ipse instituit When God is otherwise worshipped than he appointeth which is also done two wayes either when men devise unto themselves a forme of worship not prescribed such are the Processions Pilgrimages Vigils and such like used in Poperie or when the worship which God instituted alio fine observatur quam est institutus c. be observed upon another end than is appointed as thereby to merit at Gods hand as the hypocrites in Israel thought to please God by the externall act of their sacrifices and so doe now the Romanists by their idolatrous Masse Marbach The idolatrie of the Israelites was of all these sorts communicating with part of each for they outwardly set up an Idoll and inwardly put their confidence in it and did seeme yet in this Idoll to acknowledge God so worshipping him after another mannner than God himselfe had prescribed QUEST VII Why they say Make us gods not god MAke us gods c. The word is put in the plurall Elohim gods 1. Whereupon some of the Fathers doe gather that the Israelites here fell away into the idolatrie of the Gentiles who brought in a multiplicitie of gods But that is not so for they did proclaime an holy day unto Iehovah vers 5. 2. Gloss. interlinear giveth this exposition that although there was but one idoll made yet he that falleth to idolatrie doth fall into all vices tot diis daemonibus quot vitiis servit and so serveth as many gods or devils as vices But it is not put in the plurall number in any such sense because of that which followeth which may goe before us but their vices and corruptions could not be said to goe before them 3. Some referre it to the idols which they desired to have made they would have many but Aaron made but one neither is this like to be the reason for then Aaron should not have contented them In that therefore Aaron satisfied their desire it seemeth he knew their minde that one idoll would serve their turne 4. Some thinke that because Elohim in the plurall is taken for the true God therefore it is so used here Quia uni Deo hunc cultum instituerunt Because they instituted this service to the true God Simlerus But by gods here it is evident they understand not God himselfe for they were not so absurd to thinke that
sin as our Saviour saith Blessed are the pure in heart for they shall see God But none are here without sin therefore none here can see God 4. Gregorie Nyssâ—n Propriâ—m suum est ut omnem cognitionem excedat It is proper and peculiar unto God to exceed and goe beyond all knowledge Qui verâ— est is cognitione non comprehenditur He thaâ— truly is and the cause of the being of all things cannot be comprehended by any knowledge c. The minde of man being of a finite nature cannot comprehend that which is infinite and incomprehensible 5. Further Bernard to this purpose urgeth that place 1 Ioh. 3.2 We know that when he shall appeare we shall be like him for we shall see him as he iâ— whereupon he inferreth thus Videre illum jam in hoc mundâ— illuminatus potest tanquam jam in aliquo similis sicuti est non omnino potest quia nondum perfecte similis He that is illuminate may see him in this world as in some thing like unto him but as he is hee cannot see him because he is not perfectly like him c. If then we shall only see him as he is when wee shall be like him then now in this life we cannot see God because we are not like him 6. Irenaeus enforceth this argument Si neque Moses vidit Deum nec Helias c. If neither Moses saw God nor Elias nor Ezechiel but those things which they saw were similitudines claritatis Domini only similitudes of divine brightnesse and prophecies of things to come it is manifest quoniam Pater invisibilis that the father is invisible of whom the Scripture saith Never any man saw God c. For if any had seene God it is most like those great Prophets should have had a sight of him but they saw him not otherwise than by certaine similitudes 7. Cyrillus affirmeth the same out of that place Ioh. 1.18 No man hath seene God at any time the only begotten Son of God c. hath declared him Soli consubstantiali â—ilio Pater visibilis est nulli praeter eum alii Only the Father is visible to his Son of the same substance with him and beside him unto none 8. Whereas then the Prophet Isaiah saith that he saw the Lord chap. 5.1 and the Scripture testifieth that God spake with Moses face to face and that the pure in heart shall see God Matth. 5.8 These places are either understood of the vision and sight of God by faith as Ioh. 14.9 He that seeth mee seeth my Father or else of the symbolicall sight of God by certaine similitudes and representations as Cyrillus calleth it symbolica similitudo divinâ— gloriae a symbolicall similitude of the divine glorie as Ezechiel also saith it was visio similitudinis gloria Domini a vision or appearance of the similitude of the glorie of the Lord. And so Bernard well concludeth Itaque de ipso vides sed non ipsum Therefore in this life thou seest somewhat of God but not God himselfe QUEST XLVII Whether the Angels nâ—w or the soules of men shall fully see the Divine Substance in the next life THat the Saints in the next world shall see God the Apostle is an evident witnesse that when hee appeareth we shall be like him for wee shall see him as he â—s wee shall see him after a more cleare manner than either Moses saw him in the mount or our parents before their fall But even then we shall not bee able fully to comprehend the divine substance of God we shall see him qualis est sed non quantum est as he is but not all that he is Bucanus 1. Deus vere incomprehensibilis dicitur God is said truly to be incomprehensible therefore hee cannot of the creature be comprehended Nec etiam Angelicae naturae comprehensibilis est No hee cannot be comprehended of the Angelicall nature for then he were not simply incomprehensible Alcuinus 2. Chrysostome concludeth as much Ne supernas virtutes Deum posse videre That the high powers of the Angels cannot see God out of that place Isai. 6.2 where it is said that the Seraphim with two of their wings covered their face Cum de Seraphim audis oculos avertisse pinnas visui obduxisse c. when thou hearest that the Seraphim turned away their eyes and drew their wings over their sight c. Nihil aliud docet nisi ejus cognitionem integram non potuisse recipere c. It teacheth nothing else but that they were not capable of the full knowledge of God neither durst behold his most perfect substance c. If then the Angels cannot comprehend the Divine Essence much lesse the spirits of men As Aleniâ—us inferreth Quamvis usque ad aqualitatem Angelicam humana post resurrectionem natura perficiat videra tamen essentiam ejus plene non valet Although our humane nature should attaine after the resurrection to the equalitie of Angels yet it should not be able fully to see Gods essence So also Calvin Licet Angeli excellentiore modo c. Although the Angels are said to see Gods face after a more excellent manner than men yet they are not capable of his infinite greatnesse which would swallow them up quast ex novo Testamento 3. Augustine also urgeth that place Ioh. 1.8 No man hath seene God at any time the onely begotten Sonne which is in the bosome of his Father hath declared him Sinus Patris quid est nisi affectus in châ—â—iâ—ati veri Patris per naturae unionem in filium What is the bosome of the Father but the affection of true charitie of the Father by the union of nature toward the Sonne c. Whereupon it followeth that the Sonne only who is of the same substance and nature with the Father hath seene him But the soules and spirits of the Saints are not in the bosome of God nor of the same substance therefore they cannot see God in his divine nature 4. Further Bernard thus inferreth upon that place 1 Ioh. 3.2 We shall see him as he is for wee shall bee like him Non aliud est videre sicuti est quam esse sicuti est It is no other thing to see him as he is than to be as he is c. But we shall not bee altogether like unto God only in some sort therefore wee shall not see God in his nature perfectly or altogether 5. Therefore whereas the same Bernard saith Talis visio non est vita praesentis c. Such a vision to see God in his nature is not in this life present but is reserved for the time to come c. And Augustine Promittitur sanctis in alia vita That fight is promised to the Saints in the next life c. they must bee understood to speake by way of comparison that in the next life wee shall see God in his owne nature that is
more fully and clearely than we can see him here not that indeed the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire