laughed 2. Neither did this laughter of Abraham shew any infidelitie and unbeliefe in him as Chrysostome thinketh and some others who make Abrahams and Sarahs laughter all one infidelitate peccavit sanctus Abraham c. Holy Abraham saith he sinned by infidelity and therefore his seed was punished 400. yeares with servitude 6. homil de poenitent The same also is the opinion of Hierome that Abrahams laughing his speech shall Sarah that is ninetie yeare old beare his wish and prayer for Ismael did declare his incredulity lib. 3. cont Pelag. But the Apostle cleareth Abraham of all such imputation of unbeleefe where he saith Rom. 4.19 alluding to this place He was not weake in faith v. 21. being fully assured that he which had promised was also able to doe it And if Abrahams laughter had proceeded from doubtfulnesse God would not have named Isaack of such laughter in the which name Rasi noteth many mysteries in the letters jod signifieth the ten tentations of Abraham â—sadds the age of Sarah of ninetie yeare cheth the eighth day for circumcision coph an hundred yeares which was Abrahams age 3. Neither did Abraham at the first doubt but afterward was confirmed in the faith which is the opinion of Ioannes Arboreus reported by Pererius for the Apostle doth free Abraham also from all doubting either first or last Rom. 4.20 Neither did hee doubt of the promise of God through unbeleefe 4. Neither is Cajetans conceit to be admitted whereunto Pererius seemeth to subscribe that Abraham doubted not of the truth of Gods promise or of his power but onely he doubted whether the promise were to be taken literally or mystically in chap. 17. Gen. for what reason had Abraham to thinke of any mysticall sense if he beleeved that God would and could literally and properly make good his word And Saint Paul sheweth that Abraham understood the promise properly and literally when he saith that he considered not his owne body which was now dead being almost an hundred yeare old nor the deadnesse of Sarahs wombe Rom. 4.19 5. Neither yet can I fully consent to Ambrose and Rupertus that doe discharge Abraham of all manner of doubtfulnesse as Ambrose saith that whereas Abraham prayeth for Ismael he did not doubt of Gods promise to receive a sonne by Sarah but desireth that Ismael also may live sic superabundet gratia and so Gods grace might abound the more Rupertus saith that whereas Abraham said shall a sonne be borne to him that is an hundred yeare old Non dubitando dixit sed suam faelicitatem admirando He doubted not in so saying but admiring his owne happinesse for there appeareth some difficulty and hesitation in Abrahams speech seeing hee objecteth with himselfe the same thing which Sarah did shall a childe bee borne to him that is an hundred yeare old as Sarah said shall I certainly beare a childe that am old Gen. 19.13 though Abraham yeelded not to this objection as Sarah did neither shewed so great weaknesse in doubting and therefore was not reproved as Sarah was 6. Wherefore the best solution is that these objections and doubts in Abraham proceeded not from want of faith but Abraham feeling in himselfe a sight betweene faith and carnall sense striveth against humane reason and overcommeth these motions at the first and so was strengthened as the Apostle saith in the faith and his faith was thereby made more glorious Calvin There was then in Abraham a strife betweene his naturall reason which wondred that he at an hundred yeare should have a sonne of Sarah and his faith which beleeved that God was able to doe it yet in this cogitation he remained not long his faith prevailed QVEST. XIII Whether Abraham were circumcised first or last Vers. 23. THen Abraham tooke Ismael c. 1. It is questioned whether Abraham were circumcised first to give good example or last which I thinke rather with the Hebrewes because Abraham had beene unfit by reason of his cutting to circumcise others but it is certaine he beganne first with his owne sonne Ismael to make the other more willing 2. Abraham alone could not circumcise all his family therefore it is like that thereto be used the helpe of others as the Jewes to this day use Chirurgians which are skilfull in cutting to circumcise their children 3. Abraham the same day doth circumcise his family to testifie to the world that he was not ashamed of the badge of his profession and to shew his prompt obedience in not deferring the commandement whereupon to this day the Jewes circumcise in the day not in the night Mercer 4. Places of doctrine 1. Doct. Our faith must rest onely upon Gods words Vers. 4. BEhold I make my covenant c. Wee learne that our faith must depend onely upon Gods word as here the Lord would have Abraham to consider who it was that made this covenant with him behold I c. We must not then greatly regard what man saith but the word of God must be our warrant As our Saviour maketh this opposition You have heard that it was said to you of old time c. but I say unto you Mat. 5.27 sic Calvin 2. Doct. the Sacraments called by the name of the things Vers. 10. THis is my covenant That is the signe of my covenant so the Sacraments are called by the name of the things which they represent because they are not naked and bare signes but doe verily seale unto us the promise of God In the same sense and by the like figure called metonymiâ— doth our Saviour call the bread his body saying This is my body whereof it was a figure onely and representation Mercer 3. Doct. Difference betweene externall and internall calling in the Church Vers. 7. I Will establish my covenant betweene me and thee and thy feed after thee in their generations c. All then that were of Abrahams seed by Isaack did belong to the externall covenant and Church of God and therefore are called in generall by our Saviour the children of the Kingdome yet the covenant of grace appertained onely to those that received it by faith and so were the children of faithfull Abraham as Saint Paul saith They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom. 9.8 Calvin 4. Doct. Baptisme the Sacrament of regeneration belongeth to Infants Vers. 12. EVery man-childe of eight dayes old shall be circumcised c. From hence the baptisme of Infants which commeth in the place of circumcision is most pertinently proved against the grosse errour of the Anabaptists for as then Infants were circumcised to shew the contagion of the nature from the which they were cleansed by the circumcision of the spirit so even Infants now being guiltie of originall corruption have need of the Sacraments of regeneration 5. Doct. Gods purpose and promise towards vs should not stay our prayers Vers. 20. COncerning Ismael I
in mind by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they
beside that it may bee supposed that the Manna came in such measure every day as sufficed for their eating so that much remained not superfluous after their gathering it falling like unto a dew or thin frost being melted could not much moisten the ground QUEST XXII Whence it was called Manna Vers. 15. IT is Man 1. The words in the Hebrew are Man hu which have a double interpretation Some doe reade quid hoc what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint whom Iosephus followeth and the Latine So also Simler Pellican Tostat. Rupertus And then they take man hu for maâ— hu for mah signifieth what and then they will have the letter nun added paragogically for better sound Maâ— bach some thinke that Man in the Chalde tongue signifieth what Simler And this interpretation best agreeth they say both to the words following They wist not what it was and to Moses answer This is the bread which the Lord had given but if they had called it Man that is a gift or meat prepared they had knowne what it was and Moses needed not to have told them Tostat. Lyran. Contra. 1. If such a word in that sense bee found in the Chalde yet there is no reason to thinke that Moses would use a Chalde word here 2. The people in generall might know it to be sent of God but could give no speciall or particular name to it Iun. Galas And so as Calvin saith Colligimuâ— mediam fuisse eorum cognitionem c. Wee gather that they had a meane kinde of knowledge mixed with ignorance and therefore they are more fully instructed of Moses concerning the use and end thereof 2. The Hebrew word there being man not mah it is more likely to be derived of the root manah which signifieth to number or prepare some will have it called man because it fell in such great number Oleaster But it signifieth here rather a gift or meat prepared that is without any labour Calvin Galas Iun. Vatab. And so the Author of the wisdome of Salomon taketh it who calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ibum paratum meat prepared chap. 17.20 Howsoever the other reading may seeme to have a good coherence with the words following yet because it answereth not to the originall word which is not maah what but 〈◊〉 the latter is to be preferred QUEST XXIII Why the Manna is said to be the bread of Angels THis Man is called Psal. 78.25 The bread of Angels 1. Some Rabbines hold that it is so called because the Angels indeed are refreshed with the divine light Quod lumâ—n incorporatum est fâ—ctum Manna Which divine light was incorporate and became Manna So R. Aquiba and R. Mosâ—â— Gerundens To whom seemeth to subscribe Paulus Burgens in his additions upon this Chapter But R. Ismael dissenteth from them that the Angels doe eat no materiall or corporall food being themselves spirits and immateriall and that divine light being a spirituall thing how could Manna being a materiall substance be made of it 2. But this is a more probable sense that not the materiall but the mysticall Manna is the bread of Angels because it was a type and figure of Christ whom the Angels desired to behold Borrh Marbach Yet this is not the proper and literall meaning 3. Some thinke it is so named of the effect because it gave strength unto them not to wax old nor feeble as the Angels are preserved in their state without decay such an operation this Man wrought in Caleb who was of as good strength at 80. as hee was at 40. yeeres before Iosh. 14. Ferus But this is spoken without ground true it is that Caleb was lively and of good strength in his old age but this he had not by the eating of Manna but by the speciall gift of God And this being but one speciall example maketh not a generall rule whence also can this vertue of Manna be gathered seeing all the 600. thousand which came out of Egypt only Caleb and Ioshua excepted all died in the wildernesse and yet they did eat of Manna 4. Some thinke therefore that it is called the bread of Angels because of the excellencie of it as S. Paul saith The tongues of Angels Borrh. But the right meaning is that it is so called because the Angels were Gods Ministers in the forming and preparing of Manna it was given by the ministry of Angels Tostatus quaest 6. Lyranus Iunius Marbachius QUEST XXIV Of the measure gomer how much it contained Vers. 16. GAther every man a gomer c. 1. Concerning the measure of the gomer it is said in the last verse of this Chapter to be the tenth part of an Ephah which according to the estimate of R. Salomon containeth three of the measures called Seah and every Seah held six of the measures called cabi and every â—ab held so much as 24. egges so that the gomer being the tenth part of an Epha contained 42. egges which maketh just three pints of ale measure Oleast Lyran. In another account the gomer contained two of the measures called choenix and an halfe Iun. And the choenix was a pint and halfe and somewhat more so that by this estimation the gomer should be somewhat above three pints some esteeme the gomer at a pottle Genevens 2. Simlerus thinketh that the gomer was not so large a measure nor yet the Epha as it is taken for he thinketh that there was no great difference betweene the choenix which was an Attike measure and the gomer so also Budaeus For the chaenix was the ordinary allowance for one day as appeareth by that proverb of Pythagoras Choenici no insideas that one should not sit over his choenix that is be too carefull for his daily diet it is not like therefore saith he though the Lord shewed himselfe liberall toward his people that he would double and treble their diet Againe it is written in the story of Ruth that she gathered every day an Epha of barley which had beene too much for her to beare according to this rate if the Epha were equall to the medimnus Atticus the Attike bushell and whereas Sarah is said to have made ready three Seahs of meale for the three Angels which came as three ghests to Abraham which make an Epha to what end should she have made ready so much But these reasons may bee answered 1. The Lord in allowing unto this people double the ordinary stint therein shewed his liberality toward them Iun. 2. The Epha though it should containe as some take it almost 8. gallons equall to our bushell was not too great a burden for a woman to beare neither is it strange that Sarah of her bounty especially in so great a family made ready such a quantity of meale for so few ghests 3. But I neither thinke that a gomer containeth so little as Budaus and Simlerus make it as to be equall to the measure choenix which was the daily allowance for servants for in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the paradise of pleasure s. H. hegan a garden guâ—â—den signifieth delight but paradise is derived from pardes which signifieth an ovehard 16. thou shalt freely eat T.g. in eating eat b. heb eat thou H. thou shalt eat meat s. 18. an helper like him b.h. meet for him T.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to hâ—m hâ—b as before him Chenegdo v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to him s. 23. she shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman s. virago a mannes h. T. a woman or mannes â— g he ish a man ishah a wâ—man virissa a viresse P. v. 8. the Lord planted a garden eastward in Eden b.g. T.s.p. the Lord planted a paradise of pleasure from the beginning H. C micchedem from the east v. 17. thou shalt eat c. thou shalt die â— g T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—t ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall dye s. in the plurall v. 21. an heavy or deepe sleepe b.g. soporem a sound sleepe T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an extasis which is of the minde rather than of the body f. tardemah of radham a sound sleepe heb v. 24. they shall be one flesh b.g. T. heb they two shall be one flesh s. H. which reading because it keepeth the sense is approved in the Gospell Matth. 19.5 v. 24. shall leave her father and mothers bed Ch. shall leave father and mother câ—t The Exegesis or Theologicall explication QVEST. I. How God is said to have rested 1. GOd rested from all his worke â— Neither as being weary in working but resting is here taken only 〈…〉 or leaving to worke 2. Neither did he rest from his workes to receive any use thereof or benefit to himselfe but the wiseman sheweth how God taketh delight in his workes Prov. 8.31 I tooke my solace in the compasse of the earth and my delight is in the children of maâ— he made all things for 〈◊〉 use and man for his owne glory not that by man there is any new accession of glory to God which he had not for infinite was the glory of the blessed Trinity before the world was Ioh. 17.5 but by man Gods glory in the world is manifested not to Gods benefit but to his owne everlasting reward 3. Neither is God said simply to rest but only from the workes of the creation by his providence he worketh still in the preservation of those things which he hath made Iohn 5.17 My father worketh hitherto and I worke QVEST. II. How the Lord is said to have made an end of his worke the seventh day Vers. 2. IN the seventh day God finished his worke c. 1. Not that God made any of his workes upon the seventh day as Hierome urgeth this place against the Iewes tradition in Genes 2. neither is it so said because God in the last point of the sixt day finished his worke which therefore is counted of the seventh as the Hebrewes 3. Neither need we with the Septuagint to read sixt for seventh which were a corrupting of the text 4. Nor yet with some Hebrewes to understand the creation of the seventh day for God had already appointed the dayes to follow in order and the dayes are not properly said to bee created but the workes made therein 5. Neither yet doe wee approve the conceit of Aben Ezra who saith that the end or absolution of a worke is no worke 6. But without any more controversie the meaning is no more but this that God had now already upon the seventh day finished his worke the finishing was done before but now the Lord beheld it as complete and perfect Mercer Iun. QVEST. III. The meaning of these words vers 3. which he created to be made Vers. 3. WHich he created to be made 1. This is neither to bee referred to the eternall purpose of God to create those things which after were made as Rupertus lib. 2. de Trinitat c. 18. for Gods decree and purpose to create the world is of like eternity to himselfe but the creation had a beginning 2. Neither by these words to be made is signified the power of generation given to the creature to make like to it selfe for from this worke Gods providence ceaseth not still 3. Neither is insinuated thereby the end to the which and order wherein every thing was made as Cajetanus for this was done in the creation that beside it there need no new making 4. But either it is a phrase of the Hebrewes who for more certainty and emphasis of speech doe use to double the word as vers 16. in eating thou shalt eat vers 17. in dying thou shalt dye that is shalt freely eat and surely die so God created in making that is powerfully and wonderfully made Mercer or the words are inverted and may be placed thus in setting making before created as Tremellius and R. Isaac he rested from making the work which he had created 5. Or if we make any difference the creation was in the beginning of heaven and earth as the matter and substance the making was of the forming of the creatures on the six dayes out of that substance before by God created and prepared Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrewes that this worke which God created to make and made not were the Faunes and Satyres which God made in the evening upon the sixt day and being short of time could not finish them ex Muscul. QVEST. IIII. The Sabbath instituted of God after the creation Vers. 4. GOd blessed the seventh day and sanctified it Here wee have the institution of the Sabbath which afterward was revived by the promulgation of the morall law We refuse therfore the erronious opinion of Tostatus and Pererius two Popish writers who do think that this sanctifying of the Sabbath is here mentioned by way of anticipation being not instituted till the time of Moses for every day to man in the state of innocency should have beene a Sabbath neither was there any positive precept given to Adam in Paradise but only that of not eating the forbidden fruit Perer. in Genes lib. 1. p. 223. But in this affirming they are grosly deceived 1. Man had now transgressed before the Sabbath was instituted as afterward shall be proved and therefore they doe out of time urge the state of mans innocency 2. If man had continued in that state seeing he was appointed to keepe the garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest intermission even from such labour as became that place and as a symbole unto him of a further perfection to bee attained unto 3. That the Sabbath was instituted now the creation finished it may appeare by the fourth commandement Exod. 20.11 where this reason of the law is given For in six dayes the Lord made
a great distance Tigris by Ninive Euphrates by Babylon and then ioyning together and parting againe doe compasse Mesopotamia so called because it is betweene the rivers These then are the foure heads or streames of Paradise as hath beene shewed QVEST. XVII Whereof Adam was made and of the excellent constitution of his body Vers. 7. THe Lord God made man of the dust of the earth First it is evident that God only made man not the Angels they were not so much as preparers or temperers of the matter whereof man was made as some have thought for God himselfe said Gen. 1.26 Let vs make man 2. Man was made of the dust as the thinner and purer part of the earth not of a slimy matter mixed of earth and water as some thinke and this is evident by this reason Man was made of that element to the which he is last resolved but his body falleth at the last to dust Gen. 3.19 Dust thou art and to dust thou shalt returne Wee deny not but that out of dust God might prepare a second matter compounded of the elements and thereof frame mans body but it is curiosity to inquire after that which is not in Scripture expressed or out of the same by some collection may bee gathered 3. It is also evident that God made mans body of a more excellent constitution than any creature beside and of a fit temper to be a convenient instrument for his soule 1. Mans body hath the preheminence in respect of his upright stature whereas other creatures looke downewards whereby he should be admonished to looke upward toward his Creator and to behold the heavens as also thereby is signified the lofty dominion and command which is given unto man over other creatures 2. The temperature of mans body is most excellent whereas other creatures by reason of their grosse and cold humours doe grow over beasts with haire fowles with feathers fishes with scales 3. The fashion of mans body and the ready use of his members surpasseth all other creatures as God hath given unto man his hands whereby he worketh and perfecteth the invention of many profitable art 4. Though other creatures in the quicknesse of some senses exceed man as the vulture in seeing the dog in smelling the moule in hearing the spider in feeling and in strength many beasts goe beyond man yet herein is mans excellency that he both better discerneth and judgeth of the outward sense and is endued with reason wherby he subdueth all other creatures to his service and so maketh use unto himselfe of their strength sense or what other naturall faculty they have Lastly it was fit that mans body should bee made of an earthly not of an â—ethereall or celestiall matter because he was to live in the earth and for that such a body was fittest to bee capable of sense by the which the soule being sent into the body as a naked table might gather experience and by experience knowledge Perer. QVEST. XVIII In what state or age Adam was created 1· FVrther that Adam was created in a perfect age it is without question because his body was in the first instant apt to generation for the Lord said unto them increase and multiply and immediately after his transgression Cain was begotten Genes 4 1 2. But in what age and stature of body Adam was created it is not so certaine some think that he was made about the yeares of Christs age between 30. and 40. but I rather approve their collection that thinke his body was in the creation of the same growth and perfection wherein those long lived Patriarks were fit for generation which was about 65. yeares for at that â—ge Kenan Henoch begat children and none under those yeares Genes 5.12 whereupon it followeth that 〈◊〉 Adams bodie did shew as it were 50 or 60 yeares in his creation he might well bee thought to bee â—ongest liver of all the Patriarks for he lived after his creation 930 yeares to the which adde 50 yeares â—ll which time his bodie if it had beene borne would haue beene growing to that state wherein he was â—reated and so he shall exceed the age of Methuselah who lived but 969 yeares 3. But that is a ridiculous conceit of Ioannes Lucidus lib. 1. de emendat tempor c. 4. that Adam was the biggest Giant that ever was and Moses Barcepha reporteth the like fansie of some that iudged Adam to be of that bigge stature that 〈◊〉 could wade ouer the Ocean This fansie is grounded vpon the Latin text Iosu. 14.15 the name of Heâ—orn was before Ciriatharbe or citie of Arbah Adam the greatest among the Anakims is there placed and â—hose Anakims say they were Giants Contra. But the text in the Hebrew is thus he was a great man among the Anakims meaning Arba before mentioned the word indeede is Adam which is here no proper name but a common name for a man as it is taken in the Scripture he a great Adam or man among the Anakims if Adam should be taken properly then must they make the Giant Arba and Adam all one which is impossible the one living before the other after the floud QVEST. XIX Whether Adams soule was created after his bodie Verse 7. ANd breathed in his face the breath of life and the man was a living soule 1. We neither thinke that Adams soule was created before his bodie as Plato among the heathen and Origen among the Christians thought that all soules were made together in the beginning and after sent into the bodie 2. Neither that Adams bodie and soule were created in the same instant together as Damascen lib. 2. de fide c. 12. Thomas Aquinae with others are of opinion 3. But wee rather judge with Chrysostome hom 12. that Adams bodie was first framed out of the dust and then God breathed into it life and this opinion is most agreeable to the text that God first made man out of the dust and then breathed the breath of life and so he became a living soule so that he was not a living soule in the first instant of his creation but after God had breathed into him the breath of life such also is the generation of Adams posteritie the bodie is first framed in the wombe and then the soule is infused as David describeth the manner of his conception Psalm 138.15.16 I was made in a secret place and fashioned beneath in the earth thine eyes did seeme when I was yet without forme where David may seeme to allude to Adams creation who properly was framed beneath in the earth and of whom also it may truly bee said that God saw him when hee was yet without forme QVEST. XX. What is meant by breathing the breath of life Vers. 7. THe Lord had formed man c. 1. The word is jatsar which signifieth to fashion or to give shape so the Lord here doth perfect the feature of man 2. He is made
their usuall food before the floud as it is now as seemeth to thinke Dominicus à Soto a Popish Writer for when as yet the earth and plants were not corrupted by the floud but retained their naturall force and vigour they yeelded more sufficient nourishment so that the eating of flesh was not then so necessary and as the more delicate use of some plants as the use of Wine by Noah was brought in afterward so much flesh of fowles and beasts did grow in request after the floud which was not covered before 5. Wherefore the sounder opinion is that not onely the eating of flesh was permitted before the floud but used not onely among the prophane race but with the faithfull though with greater moderation Our reasons are these 1. Because there is made no new grant neither in this nor in the rest as of multiplying and bearing dominion c. but onely the ancient privileges granted to man confirmed 2. The distinction of cleane beasts which it was lawfull for them to eat and the uncleane whereof they might not eat Levit. 13.8.3 It is evident by the oblation of Abel who offered the first fruit of his sheepe and the faâ— of them but it had beene no praise to Abel to offer the fatlings if he used not to eat of them it had beene all one to God whether to offer leane or fat but herein Abel is commended because he preferred the service of God before his owne private use and therefore Iustinus well collecteth Si anâ—e posuit Abel utilitatisâ—a Deum non dubium quia solitus fit ex labore suo utilitatem percipere If Abel did preferre God before his profit certainly he did reape profit of his labour and to the same purpose he alleageth that saying of the Apostle Who feedeth a flocke and eateth not of the milke thereof 1 Cor. 9.7 and by the same reason also of the flesh thereof 4. In that expresse mention is here first made of eating of flesh it is not as one well resolveth quantum ad usum in respect of the use sed quantum ad necessitatem in regard of the necessity The food of flesh beganne now to be more necessary because the plants and herbs had lost the first naturall vigour and strength QVEST. IIII. Whaâ— the meaning is of eating the flesh with the life or bloud 4. BVt flesh with the life thereof that is the bloud c. 1. This word anima in Hebrew nephesh translated life is taken foure wayes in Scripture first for man as the soule that sinneth shall die Ezek. 18. Secondly for the reasonable soule feare not those that can kill the body but cannot kill the soule Matth. 10. Thirdly it is taken for the inferiour part of the soule that is the affection as thou shalt love the Lord with all thy heart and soule Matth. 22. Fourthly it is taken for the life as a good shepherd will lay downe his life for his sheepe Ioh. 10. and so it is taken in this place for the bloud is the seat and chariot of the life and vitall spirics 2. These words are neither figuratively taken as Eugubinus thinketh for the shedding of mans bloud because he that killeth a man seemeth to devour his flesh for in this sense the words should have no coherence at all with the former verse and where words may be taken in their proper sense without any inconvenience a figure is not to be enforced neither is it all one to eat flesh with the bloud thereof and to eat things strangled as Chrysostome collecteth for the Apstoles distinctly speake of bloud and things strangled Act. 15. Neither is the eating of live flesh here onely prohibited as Cajetanus conjectureth or of hot bloud as Mercer for from this bruitish kinde of food the very nature of man abhorreth and therefore it needed not so especially to be provided for by precept But here generally the eating of the bloud with the flesh is forbidden whether together with the flesh alive or dead or separated from the flesh as to drinke it or to eat it as now the use is in confected meats QVEST. V. Wherefore the eating of bloud was prohibited NOw whereas the eating of bloud was forbidden both before the Law and under the Law Levit. 17. and after the Law in the beginning of the Gospell Act. 15. it shall be profitable to consider the causes of this prohibition First it was forbidden before the Law 1. Not so much for decencie and comelinesse or for that bloud is a grosse and heavy food 2. But either that aforehand by these ceremoniall precepts mens minds might be prepared the better to beare the yoke of the Law which afterward should be promulgated 3. Or rather that by this precept of abstaining from bloud men might be the more terrified from the shedding of mans bloud sic Chrysost. Secondly this law was revived Levit. 17.11 12. whereof two reasons are given one civill because the life of the flesh is the bloud that they should forbeare from all shew of cruelty and so much the more detest the shedding of mans bloud the other religious because I have given the bloud to offer at the Altar the bloud the organ of life is holy unto God the Author of life and therefore they should not pollute or prophane it by devouring thereof Thirdly the Apostles did forbid the eating of things strangled and bloud 1. Not because among the Gentiles suffocated things were held to be the food of evill spirits as Origen writeth for it is not like that the Apostles would ground their decree upon such heathenish fantasies 2. Neither by bloud is homicide forbidden and by things suffocated uncleane as some thinke for the Apostles would not use obscure and mysticall tearmes in their decree and these things were already provided for by law among the Gentiles 3. Neither did the Apostles forbid these things onely to restraine intemperancie for many kinds of food are more delicate and to be defiâ—ed than these 4. But Augustine sheweth the true cause of this prohibition Quâ—dideo fâ—ctum est quia elâ— gere voluerunt Apostoli pro tempore rem facilem c. This was decreed because the Apostles for a while would chuse some easie thing not burdensome to the observers which the Gentiles might observe in common with the Iewes c. Thus Augustine disputing against Faustus This the Apostles did onely for a time lest the beleeving Jewes who could hardly all at once be removed from the legall rites might have beene offended at the libertie of the Gentiles but now this cause being removed and there being no such feare this decree also is expired QVEST. VI. How this prohibition dependeth of the former verse Vers. 5. FOr surely I will require your bloud c. 1. Which words are neither an exposition of the former verse as Eugubinus who by the eating of flesh with the bloud understandeth figuratively the shedding of mans bloud 2. Neither is the
hardly be excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand noâ— yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. arâ— ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack leâ—t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance
desired them for that cause 1. But Augustine refuseth this reason because Rachel notwithstanding her mandrakes conceived not 2. Neither would Leah having now ceased to beare have given them away if they had any such vertue Mercer 3. Galen saith that Mandragoras is cold in the third degree lib. 7. simplicium Medieament and therefore it is unapt for conception 4. Mathiolus therefore saith it is a fable that the root of Mandrakes representeth the shape of a man and is good to make women to conceive and thinketh that such roots bearing such a shape are made by art of couseners that goe about to deceive ex Perer. 4. Concerning the fashion and kinde of this herbe R. David saith that there are two sorts of them the white is the male the blacke the female in them both three parts are most notable the leaves fruit and root Dioscorides saith that the leaves of the female are somewhat lesse than lettice leaves greene and of a strong smell the leaves of the male are bigger and of a white colour the apple of the female as big as an hasle nut like to fruit of the service tree of wan colour of the male the apples are as bigge againe of a saffron colour the root is twofold sometimes threefold winding one within another blacke without white within Dioscâ—r lib. 4. c. 61. Pythagoras called it anthropomâ—rphon not because it perfectly representeth a mans shape but hath some semblance of the trunk of a mans body without armes Mathiolus 5. The properties of the Mandragoras are these 1. By reason of the coldnesse thereof it casteth them into a dead sleepe that eat or smell thereof and therefore Physitians use it when they cut or seare to stupifie the sense 2. If it be taken in the weight of a dram it depriveth of the use of reason Dioscor 3. It is drunke against the venome of serpents Plin. lib. 25. c. 23. 4. The seed thereof is good to purge the place of conception and to stay the immoderate flux of the monethly course and therefore it may per accidens helpe toward conception especially in fervent climates and hot countries Perer. ex Aviceâ—â— Lemnio 6. Some thinke then that these flowers were mandrakes which is not like as is shewed before some take them to be lilies as Oleaster some for violets as Onkelos some for inchanted or love-flowers but Rachel would not use any such it is uncertaine what flowers they were Mercer it is more probable that they were amabiles flores amiable and lovely flowers both for smell and sight as Iunius and the word dudaim well answereth thereto being derived of dodh beloved QUEST V. Whether Iacobs wives gave the children their names Vers. 20. SHee called his name Zebulun 1. Some thinke that Iacob gave the names and not his wives Iun. Genes 29.35 2. Some that Iacob knowing his wives to have the gift of prophecie as may appeare by the event that answered to these names in the severall blessings given unto them Genes 49. did suffer his wives to give them names 3. But it is most like that Iacob consented with them in the imposing of these names Mercer QUEST VI. Of Dinah whence she was so named and when borne Vers. 21. AFter that she bare a daughter c. 1. Some thinke that Iacob had other daughters beside Dinah but that is not like seeing no mention is made but onely of Dinah Calvin 2. This name signifieth judgement or contention which name might be given to Dinah because of that contention which fell out with the Sichemites by reason of her Mercer 3. But whether this Dinah were Iacobs wife is uncertaine and whereas the Hebrewes imagine that this Dinah and Zebulun were borne at once and that Dinah in her mothers wombe was a male but at the prayer of Leah was made a female who pittied her sister Rachel which as yet had borne no childe at all leâ—t she should have beene despised these are but idle and fabulous fansies wherein these blinde Rabbines are so much exercised 4. This Dinah was borne next before Ioseph whom some affirme to have beene borne before Gad Asser Issachâ—r Zebulun Dinah But the course of the story will not beare it for betweene Ioseph and Benjamin Iacob had not any of his children borne QUEST VII Of the time of Iosephs birth and age Vers. 25. AS soone as Rachel had borne Ioseph c. 1. Hence it is evident that Ioseph was borne in the end of Iacobs 14. yeares service for immediately upon the birth of Ioseph Iacob consulted with Laban about his departure but after this Iacob covenanteth to serve six yeares longer for his sheep Gen. 31.41 these 14. yeares before the birth of Ioseph so me would have to prefigure those 14. yeares which Ioseph indured in Egypt before he was exalted for he was sixteen yeare old when he was sold into Egypt 30. yeares old when he stood before Pharao Mercer 2. Upon this account of Iosephs age it further is collected that Ioseph was 39. when Iacob was 130. for Ioseph was 30. when he came before Pharao Gen. 41.46 then passed seven yeares of plenty and two yeares of dearth Genes 45.11 when Iacob came downe into Egypt who was then 130. yeares old Genes 47.9 If Iacob were 130. at Iosephs 49. then when Ioseph was borne Iacob was 91. then 14. yeare before that when Iacob went downe into Mesopotamia he must be 77. and 7. yeares after when he married his wives he was 84. thirteene yeares after that when he had served 7. yeares more for his wives and six for his sheepe he was 97. yeares old Perer. QUEST VIII Laban whether he divined of Iacob Vers. 27. I Have found by experience 1. The word is nachash which the Septuagint translate I have conjectured oâ—â—nisamen as Augures use to doe and this kinde of conjecture was made by serpents nachsha with double cametz is a serpent with double patach it signifieth the conjecture made by serpents 2. But this word also signifieth to know or learne by experience as it is used Gen. 45.5 Ioseph by his drinking cup found in the mouth of Benjamins sacke had experience of them as his steward saith 3. Therefore Theodorets observation is here unnecessary that Moses setteth downe verba impiorum the words of the wicked as they spake them as here Labans divination as though he had divined by his idols 4. As also hee giveth the like instance of Leah that she should use the prophane word of fortune verse 11. saying good lucke ghad which some take for Iupiters starre some for Mercurie or Mars alledging that place Isa. 65.11 They furnish their drinke offerings to Gad where it is more fitly translated a number as the other clause sheweth they have prepared a table for the multitude and so is it to be taken here a number commeth 1. for so the name Gad answereth to Iacobs prophecie Gen. 49.19 Gad gedadh Gad an army shall overcome him c. he
He was the sonne of seventeene yeares now he cannot be the sonne or birth of so many yeares before they are expired the father must be before the sonne so is this phrase used Gen. 17.25 where Ismael is said to bee the sonne of thirteene yeares that is so many complete when Abraham was 99. yeare old for Ismael was borne when Abraham was 86. yeares old Gen. 16.16 And bee it granted that the Latine might agree in sense with the Hebrew yet it is too great boldnesse in a translator to change the number to put downe 16. for 17. 2. Now to say that the Latine interpreter did this not without the instinct of the spirit is in effect to say that the Hebrew writer had not the instinct of the spirit or that the instinct of the spirit is contrary to it selfe if both he that writeth sixteene and he that numbreth seventeene years in the same place and of the same person were moved by the same spirit But the Latine translator was led by the same spirit to write here 16. for 17. which moved him Gen. 8.4 for the 17. day of the moneth to write the 27. day which is a manifest errour and so is this here Hence then appeareth the grosse blindnesse of the Tridentine chapter which maketh the Latine translation authenticall without acception 2. Confut. A concubine not simply or properly a wife Vers. 2. WHereas Zilpah and Bilha are here said to be Iacobs wives Pererius noteth that Iacobs concubines were simply his wives though not his principall wives as Rachel Leah were Perer. in Gen. 37. nume 9. Contr. The Scripture maketh a manifest difference between a wise a concubiner for the concubine was still under the government of the wife as Hugar after she was given to Abraham is still called Sarahs maid Gen. 16. and the sonne of the concubine did not inherit as the sonne of the wife yet sometime she that was properly a concubine is called improperly a wife as Zilpah and Bilha here either because the principall wives being dead they succeeded in their place or for that their sonnes were privileged to be co-heires with the sonnes of Lâ—ah and Rachel which was not usuall but onely for the sonnes of the principall wives to inherit See more of this quaest 8. in Gen. 25. 3. Confut. Against free-will Vers. 4. THey could not speake peaceably unto him So our Saviour saith to the Pharises How can you speake good things seeing you are evill Matth. 12.34 Hence is confuted the popish doctrine of free-will that a man of his owne power is apt to chuse that which is good Iacobs sonnes abounding with malice could not speake peaceably to Ioseph nor the Pharises being a generation of vipers could speake well of Christ for an evill tree cannot bring forth good fruit Matth. 7.18 Muscul. 4. Confut. Our election unto life not by works Vers. 6. HEare this dreame c. Ioseph obtained this great favour with God to have the preeminence over his brethren not by any merit or worthinesse in himselfe but of Gods meere grace and favour toward him for as yet Ioseph had not shewed his faithfullnesse and chastity in Potiphars house The purpose of God then to exalt Ioseph revealed in these dreames went before any merit of Iosephs part Calvin So also Gods free and gracious election in setting us apart to everlasting salvation is without all respect of works in us as the Apostle teacheth That the purpose of God might remaine according to election not by works c. Rom. 9.11 5. Confut. Against the Sadduces of the immortality of the soule Vers. 21. LEt us not kill him or verbatim smite his soule Hence the Sadduces did inferre that the soule is not immortall because it may be smitten and killed But Augustine answereth this objection That here by the word soule the life is understood the effect by the efficient as in Iob where Satan is forbidden to touch his soule that is his life for otherwise concerning the nature and substance of the soule it cannot be killed according to the words of our Saviour Feare not those which after they have killed the body cannot kill the soule Matth. 12. 6. Confut. Sheol in this place not taken for hell Vers. 35. I Will goo downe into the grave mourning c. 1. The word sheol here used is neither to bee translated gehenna hell the place of torment after this life as the Chalde and some Hebrewes for Iacob did not suppose that Ioseph was in hell or that he should goe thither 2. Neither is it taken here for Limbus patrum the dungeon of darknesse where the soules of the fathers remained till Christs comming as Perer. and other popish writers for that place of rest and joy where Lazarus was in Abrahams bosome could be no part or member of hell where there is no joy to be found 3. Wherefore it is better translated the grave and cannot be otherwise in this place understood as even now shall appeare But because Pererius here fighteth with his owne shadow and goeth about to prove that sheol in the Scripture is not alwayes taken for the grave but sometime for hell properly as though the protestants so affirmed that the word was never found used for hell I will first set downe the divers acceptations of the word sheol in Scripture I find therefore that this word is used in foure severall senses 1. It is taken for hell metaphorically that is for the deepe plunging in extreme sorrow misery and danger as Psal. 86.13 Thou hast delivered my soule from the nethermost hell 2. It is taken for the locall place of hell properly as Proverbs 15. Hell and destruction are before the Lord. 3. It signifieth the grave Prov. 30.16 The grave and the barren wombe are reckoned among those things that are never satisfied where Pererius will have the word taken for hell not the grave for the grave saith he is soone filled and satisfied ' it holdeth not above one body Contr. 1. This is a very childish answer seeing the Wise man speaketh not of any one particular grave but of the condition of the grave in generall which is never satisfied with dead bodies but receiveth more still as in the same place saying The earth cannot be satisfied with water he meaneth not any severall peece or lumpe of earth which may be soone drenched with water but of the quality nature of the earth in generall 2. So that in this sense the grave is rather sheol than hell because it is more craving for to hell goe none but the wicked but the grave receiveth the bodies of all both good and bad 4. Sheol is taken to signifie the lower deepe and remote parts of the earth as without any relation to the place of punishment as Psal. 139.8 If I ascend into heaven thou art there if I lie downe in hell thou art there also sic Mercer 7. Confut. Against Pererius exposition of that place Psal. 16.10 FUrther
bought for so little Calvin 4. Neither was this portion a severall lot to Ioseph beside the portion that afterwards fell unto Ephraim and Manasseh in the division of the land for they had it in their lot Iosu. 24.32 Mercer 5. Wherefore this portion given to Ioseph was both the citie Sechem and territorie adjoyning whereof mention is made Iohn 4.5 For though Sechem bee not here a proper name as the Septuag read because of the word achad one that is joyned with it for there was but one Sechem yet in this word which signifieth a part or portion there is a fit allusion also to the place it selfe which Iacob giveth Iun. QUEST IX How Iacob is said to have gotten Sechem by his sword and bow Vers. 22. WHich I gat out of the hand of the Amorite by my sword and bow 1. Neither is this understood of the violent taking of the citie by the sword of Simeon and Levi which Iacob should count his act because his familie assisted them and for his cause God spared them Euseb. Chrysostome for Iacob afterward accursed them for this cruell act and professed that hee no waies consented to it into their secret let not my soule come Gen. 49.6 2. Nor yet by the sword and bow Iacobs innocencie and justice is understood whereby hee was delivered Hierom. or his Praiers as the Chalde for we need not flie unto metaphors and figures where the historicall and literall sense may serve 4. It is also a coact and forced interpretarion that Iacob got it by his sword that is by his money which he had by his labour gathered Hierom. 5. And to applie it by the figure prolepsis to the time following when the Israelites expelled the Canaanites by force as Iunius doth is not so sin for this had beene no gift at all and beside Iacob had alreadie possession of Sechem in Canaan and so might dispose of it 6. Neither because it fell to the lot and share of Ephraim and Manasses is it said to be given to Ioseph but Ioseph had a peculiar right in it and therefore was buried there 7. Some by the sword and bow expound the favour and grace which Iacob found with Hemor to buy the ground for so little money but force and favour are two contrarie things 8. Some thinke that Iacob used some ceremonie by the casting of an arrow and holding out a sword as Ioas did in the presence of Elisha 2 King 9. so giving Ioseph possession of that countrie But Iacob speaketh of the time past which I have gotten not any thing done then presently 9. Some thinke that Iacob did indeed some such exploit by force of armes against the Amorites as Abraham did against the foure kings Genes 14. though it be not expressed Cajetane Andre Masius but where the scripture sufficeth we need not devise unwritten stories 10. Wherefore I expound this place by that Gen. 35. vers 5. where after that the Sichemites were destroyed and Iacob at Gods appointment removed to Bethel God sent a feare upon the cities round about that they durst not encounter with Iacob and his familie who as is most like stood upon their guard and armed themselves ready to have resisted their enemies if they had assaulted them And by this meanes because Iacob held the possession of Sechem as it were by warlike policie the Lord causing the Canaanites to feare his force and valour he is said to have gotten it by his sword and bow Lyran. following R. Salomon Mercer This I take to be the most proper exposition QUEST X. How Iacob is said to have gotten Sechem out of the hand of the Amorites Vers. 22. WHich I gat out of the hand of the Amorite whereas Hemor the Lord of Sichem was an Hivite Genes 34.2 the question is how Iacob is said to have gotten Sechem out of the hand of the Amorite for the satisfaction whereof 1. Neither was Sechem the sonne of Hemor called an Amorite of his father for Hemor beginneth with the Hebrew letter cheth Amorite with alepâ— 2. Neither need we suppose that Iacob after he had bought a peece of ground of Hemor did afterward inlarge it by expelling the Amorites as Masius there being no such expressed in the story 3. Neither yet with Pererius are we forced to say that all the Canaanites were called Amorites 4. But it is most like that the Hivites and Amorites were mixed together and that the denomination is taken from the Amorite as the more valiant people Mercer this also confirmeth ouâ— former exposition that Iacob iâ— saying which I gat by my sword and bow out of the hand of the Amorite meaneth noâ— the surprising of the Sichemites by Simeon and Levi for they were Hivites not Amorites but rather the keeping of that possession afterwards from the Amorites which inhabited other cities adjoyning who would have invaded Iacob but that the feare of God came upon them that they durst attempt nothing against Iacobs sons whom they held to be men of valour 4. Places of Doctrine 1. Doct. Ministers have no power in themselves to blesse but onely in Gods name Vers. 16. THe Angel blessed the children Iacob taketh not upon him to blesse in his owne name but as a Minister onely and pronouncer of the blessing desireth God to blesse the children Ministers then have no power actually in themselves to blesse or curse but onely as instruments and messengers they pronounce the sentence of blessing or cursing in the name of God so that as the Apostle saith he that planteth is nothing nor he that watereth but God that giveth the increase 1 Cor. 3.7 Calvin 2. Doct. God bestoweth his gifts freely without respect to our worthinesse Vers. 19. HIs younger brother shall be greater than he Ephraim is preferred before his elder brother Manasseh and therefore his tribe beareth the name of his father Ioseph Apocalyp 7.8 whereas Manassehs tribe is rehearsed under his owne name so was Abel preferred before Cain Isaack before Ismael Iacob before Esau this was not for any worthinesse in Ephraim more than in Manasseh for wicked Ieroboam that caused Israel to sinne came of Ephraim but that we should know that all is of Gods grace without any respect unto mens worke as the Scripture saith I will have mercy on him to whom I will shew mercy Rom. 9.15 5. Places of Confutation 1. Confut. Against the vulgar Latine translation Vers. 12. IOseph did reverence downe to the ground If Ioseph did shew such great reverence to his father bowing himselfe downe to the ground it is not like that Iacob adored or worshipped the rod and scepter of Ioseph thereby giving honour to his sonne as the blinde Latine translation readeth Hebr. 11.21 see before Chap. 47. confut 1. 2. Confut. Against the superstitious use of the signe of the crosse Vers. 14. DIrecting his hands of purpose c. Hence Perer. noteth that Iacob of purpose layed his hands acrosse to prefigure the mystery of the crosse whereby the
a commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the
By all these arguments Pharaoh might well have perceived that they were but counterfeit workers and that Moses onely was the true Prophet and they imposters and deceivers Perer. In the next place the plagues which were sent upon Egypt come to be handled and first certaine generall questions are to be premitted Certaine generall questions concerning the plagues of Egypt QUEST XXV Of the number of the plagues of Egypt FIrst for the number of these plagues it is certaine they were these ten the turning of the water into bloud the bringing of frogs of lice of swarmes of noysome flies the murrane of cattell biles and botches thunder haile and lightning grashoppers the thicke darknesse the slaughter of the first borne 2. These plagues in other places of Scripture are neither rehearsed in the same number nor order as Psal. 78. there are omitted the third of lice the sixth of botches the ninth of darknesse and in the 115. Psal. two are passed over in silence the first of the murrane of cattell and the sixt of the botches 3. Hence it is evident that Austen is deceived who thinketh that there were more than ten plagues because according to the Septuagint whom the vulgar Latine followeth it is said Psal. 78.46 He gave their fruits to the mildew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 47. He killed their wild fig-trees with the hoary frost and vers 48. Hee gave their possession to the fire But these three doe belong to the other plagues for in the first plague according to the originall we must reade He gave their fruits to the caterpiller for the word is chasil In the next the word chanamal signifieth hailestones so this is referred to the seventh plague of lightning and haile as the other to the eight plague of locusts and in the third place the best reading is Hee gave their sheep lareshaphim to burning coales that is to the thunderbolts which was part of the seventh plague QUEST XXVI The greatnesse of the plagues of Egypt how the Egyptians were every way punished FUrther let it be observed that the Egyptians were every way plagued Philo noteth that the number of ten signifieth perfection and so their plagues were perfect and absolute True it is that their punishment was indeed absolute howsoever the observation of the number seemeth somewhat curious 1. they were punished by all kind of creatures as by the elements the earth the water ayre fire by living creatures as frogges lice caterpillars flies by the starres in that the light was restrained they were punished by men as Moses and Aaron that were instruments of the plagues And by the Angels the Ministers of the plagues Psalm 78.44 2. They were punished in all things wherein they delighted in all manner of fruit in their cattell in their bodies in their children 3. They were punished in all their senses in their sight by that thicke darkenesse and the horrible sights which appeared as it is noted Wisdom 17.6 7. in their taste by the waters turned into bloud and their thirst in their smelling by the stinch of the frogges and of their ulcers in their feeling by the griefe of their ulcers and the biting of flies and vermin in their hearing by the terrible thunder in their inward sense by feare and terror And to make up the full measure of their punishments they were overthrowne and drowned in the red sea Ex Perer. QUEST XXVII Where the plagues of Egypt and to what place they were first sent COncerning the place 1. all Egypt generally was smitten chap. 3.20 which is called the land of Cham Psalm 105. because Mizraim which was the father of the Egyptians and in Hebrew Egypt is so called Mizraim was one of Chams sonnes Gen. 10. But whereas it is said Psalm 78.12 Hee did marvellous things in the land of Zohan which the Septuagints call Tanis there was the Kings seat and there first the plagues began the head is first smitten then the members and from thence the plagues passed over all Egypt And it is said in the fields of Zohan because all Egypt was as a plaine Ex Perer. QUEST XXVIII At what time the plagues were sent upon Egypt FOr the time when the plagues were sent 1. Iulius Africanus is deceived who thinketh that Egypt was plagued at the same time when Ogyges floud was but that cannot be for he maketh that floud 1020. yeeres before the Olympiades which began in the eighth yeere of Achaz King of Judah unto which time from the plagues of Egypt there are not above 763. yeeres 2. Paulus Orosius commeth neerer the truth lib. 1.9.10 that these plagues came upon Egypt in the time of Deucalions floud when most part of the inhabitants of Thessalia were destroyed a few escaping unto the hill Pernassus where Deucalion raigned About the same time the Sunne parched the world with burning heate not onely in Aethiopia and other hill countries but in Scythia and others under cold climates which gave occasion unto the Poets fabulous fiction of Phaeton 3. These plagues were from the beginning of the world 2483. yeeres from Noahs floud 797. before the battell of Troy which happened in the time of Sampson or Heli 356. yeeres before the first Olympiade 763. yeeres before the building of Rome 789. yeeres Ex Pererio QUEST XXIX In what time all the plagues were finished FOr the time how long the ten plagues continued and in what space they were finished 1. The Hebrewes thinke whom Genebrard followeth that these plagues were all sent upon Egypt not in lesse time than of twelve moneths with some respite betweene every plague 2. Some thinke that these plagues continued the space of ten moneths taking beginning when the Sunne entred into Cancer about the twelfth of June and ending in the vernall equinoctiall about the fourteenth of March when the first borne were slaine the first miracle in the turning of the waters they would have done when Nilus beginneth to increase which is when the Sunne entreth into Cancer and so Nilus continueth in his increasing forty dayes and forty dayes more it decreaseth eighty dayes therefore after the first plague when Nilus being abated leaveth a great slime behind they thinke the second plague of frogges was sent Borrh. But these conjectures are very uncertaine and improable for first whereas during the first plague they are said to have digged round about the river chap. 7.17 this could they not have done in the overflowing of Nilus 2. Though the slime had beene a fit matter naturally for the procreation of frogs yet their plagues were extraordinary and beyond the worke of nature and the text sheweth that the frogs came not out of the slime but out of the river chap. 8.3 3. Beside if there had beene such respite given Pharaoh betweene plague and plague the hand of God had not beene so strong upon Pharaoh as now when they followed one in the necke of another 3. Pererius bringeth them all within the compasse of 27. dayes or about
land might be rid of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and
that the Lord in sending these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense
writer setteth downe that before out of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the
the Lords day next after the Nativitie in the towne of little Ashen or Eason in Essex in the house of a worshipfull Knight there dwelling The manner of it was this One Thomas Rugesby a servant of the house with another that was a Retainer and a youth about the age of thirteene yeeres did in the afternoone withdraw themselves into a private chamber taking with them strong Beere Aqua vita Rosa solis Tobacco and shut the doore close that they might be privat and take their fill of drinke without controlement who so excessively and immoderatly distempered themselves with drinke that they in most beastly manner vomited it up againe two of them the servant of the house and the youth were in vomiting strangled and were found dead in the morning the first sitting in his chaire the other lying upon the bed that which they cast up being by the cold of the night frozen to their mouths the third the Retainer was taken up in the morning wallowing up and downe in his vomit and in a manner halfe dead whom they had much adoe to recover This example would not bee forgotten but carefully bee laid up in remembrance that other excessive takers of drinke and wanton abusers of plentie which sinnes doe now every where overflow might receive warning thereby and judge themselves by repentance and leaving their sinne in time lest they be suddenly overtaken by Gods judgements in like manner 8. For stealing Achan may bee an example who for his theft and sacrilege was with throwing of stones put to death and that by the Lords extraordinarie direction in causing him to bee found by lot Ioshâ— 7. 2. For lying the fearefull examples of Ananias and Sapphira would be thought upon who were for that sinne striken with sudden death Act. 5. 10. For coveting of Sara Abrahams wife both Pharaoh King of Egypt and Abimelech King of Gerar were punished of God Gen. 12. and 20. though they were prevented of God and kept from committing adulterie Thus it pleaseth God to exemplifie some that others might take heed But here concerning the temporall judgements in this life these three observations are necessarie 1. That they which are temporally punished are not alwayes to be deemed the worst of all others though it please the Lord to make them examples to others as our blessed Saviour saith of the Galileans whose bloud Pilate mingled with their sacrifice and of those eighteene persons upon whom the tower of Siloam fell in Jerusalem that they were not greater sinners than the rest but except yee repent saith he yee shall all likewise perish 2. God neither punisheth all such offenders in this life for then men would expect no judgement to come neither doth he suffer all to go unpunished lest worldly men might be altogether secure and denie in their hearts the divine providence as the Prophet David saith Psal. 10.13 Wherefore doth the wicked contemne God he saith in his heart thou wilt not regard 3. That they which goe on still in their sinne without punishment should not flatter themselves for there remaineth a greater judgement behind and there is more hope of them which are chastised in this world So the Apostle saith Thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath and the declaration of the just judgement of God Rom. 2.5 The other kinde of judgement is in the next world as the Apostle sheweth 1 Cor. 6.9 Be not deceived neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor theeves nor drunkards nor railers nor extortioners shall inherit the kingdome of God and such were some of you but yee are washed but ye are sanctified c. Adde hereunto the like sentence and declaration of Gods judgement upon the wicked Revelat. 21.8 But the fearefull and unbeleeving the abominable and murtherers whoremongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death This so heavie a sentence there is no way to escape but in being washed from these sinnes by repentance sanctified by newnesse of life and justified by faith in Christ. And thus much of this treatise of the law which by Gods grace I have thus happily finished 3. Questions and doubts discussed out of the rest of this 20. Chapter QUEST I. In what sense the people are said to have seene the voyces which are properly heard and not seene Vers. 18. ANd all the people saw the thunders c. 1. Some thinke that by sight here is understood the hearing because it is usuall with the Hebrewes to take one sense for another Vatabl. But the sight is no more taken for hearing than to heare for the seeing 2. Ambrose referreth it to the understanding Interioris mentis videtur obtâ—tu It was seene by the inward sight of the minde like as our Saviour saith Hee that hath seene me hath seene my Father Iob. 14.9 Ambros. proâ—â—m in Luc. So also Hierome will have it like unto that saying of S. Iohn 1. epist. chap. 1.1 That which we have heard which we have seene with our eyes c. of the word of life Hierom. in Abdiam But seeing Moses speaketh of outward objects of the externall sense as of thunder lightning he meaneth also the sense unto the which such things are objected 3. Ferus thinketh that herein ostenditur oscitantia populi the carelesnesse of the people is shewed who more regarded that which they saw than the voyce which they heard and therefore they are said rather to see than heare But it seemeth that the people well regarded the voyce of God because presently after they desire that Moses might speake unto them and not the Lord any more 4. Procopius thinketh that it is said they saw because of the evidence thereof as if they had seene it with their eyes as it is said Amos 1.1 The words of Amos c. which hee saw c. Deus Prophetarum oculis res subjicit tanta evidentia ac si oculis cernerent c. God doth so evidently set things before the eyes of the Prophets that is their inward sight as though they saw them with their eyes But this was not done in vision as the Lord spake to his Prophets here was a sensible demonstration 5. Augustine therefore thinketh Videre hic poni pro generali sensu tam animi quam corporis That to see is here put for the generall sense both of the minde and bodie because Moses would speake compendiously so we use to say vide quid sonet see what soundeth so also is it taken for other senses as Christ saith to Thomas Because thou hast seene me thou beleevest whereas Thomas touched him Tract 121. super Ioann The reason hereof is Quia visus primatum obtinet in sensibus intermiscetur omnibus Because the sight is the chiefe among the senses it is as intermingled among them all Interlinear And Sensus
being otherwise good Kings that suffred them to remaine 4. Yet here it is further to be considered that there were two sorts of high places for some were consecrated to idolatry as those which Salomon had built about Jerusalem for Ashteroth Chemosh and Milchom which places Iosias defiled 1 King 23.14 There were other high places where the Priests of the Lord offered sacrifice to the Lord whom Iosias also put downe not suffring them to come up to the Altar of the Lord but onely to eat of the unleavened bread among their brethren 1 King 23.9 who if they had beene idolatrous Priests could not have beene permitted to eat of the unleavened bread Tostat. quast 44. QUEST XXVI How God is said to come and goe and how he is said to be in the world Vers. 24. I Will come unto thee c. 1. God neither commeth nor goeth by moving from place to place for that which is infinite and in every place cannot move or change the place for where any moving is there one place is left to goe unto another but God being of an infinite essence is in all places alike 2. Yet though God be in every place yer he occupieth no place Nihil magis indivisibile minùs occupans quà m Deus Nothing is more indivisible and lesse occupying a place than God is An Angell cannot enter into a mans soule Deus tamen illabitur ei totus intus manet c. Yet God doth enter into a mans soule and wholly remaine within it 3. There is some similitude herein betweene God who is an infinite Spirit and the other finite spirits as namely the soule of man which is said to be tota in toto corpore tota in qualibet parte whole and all in the whole body and whole and all in every part which is to be understood not after one and the same manner There is a threefold union betweene the soule and the body unitur ei ut finis it is united unto it as the end for the body is ordained to this end to be perfected by the soule secondly it is united unto the body as the forme thereof for by the joyning of the soule to the body as the forme a man is distinguished in his kinde from all other creatures and in this sense the soule as the forme is whole in the whole body Thirdly the soule is united to the body tanquam motor as an agent and mover so it giveth power to the eye to see to the eare to heare and to every other part a severall faculty and power and thus also the soule is said to be whole and all in every part Now then as the soule is in the whole body and yet in no one part more than in another so is God in the world comprehending all and himselfe not being comprehended 4. Further thus it may be shewed that God is not in any place neither moveth from place to place for other finite spirits because they are compositi ex actu potentia they consist of an act and a power or possibility they being in one place have a power or possibility to be in another therefore God because he is purus act us a pure act must of necessity be every where for otherwise he should not be altogether in act if being in one place hee had not a power or possibility to be in another for then he should not be actually there but in power and possibility only 5. As a finite spirit is said to be in that place in quo applicat virtutem suum where it doth exercise and apply the power as the soule is in the body because it only exerciseth the vertue and power in the body so God because hee exerciseth his power in and over all the world must needs bee in every place of the world 6. God therefore is said two wayes to be in the world secundùm potentiam virtutem according to his power and vertue and secundùm essentiam according to his essence And yet God is so in the world as yet he is not included and limited in the world and he is so without the world as yet not excluded out of the world as Augustine saith Deus est in mundo non inclusus extra mundum non exclusus supra mundum non elatus infra mundum non depressus God is in the world but not included without the world but not excluded above the world yet not elevated or lifted up and under the world yet not depressed or put under c. which must be understood according to Gods essentiall presence for according to his power and working he is only in the world because he worketh in the world 7. And although the power of God be infinite so that if there were other worlds beside this thither Gods infinite power would extend it selfe yet the action or exercising of that power in the world is finite quia actio non potest esse major quà m id quod sit the action cannot be greater than that which is wrought or made therefore because the world is finite the action or exercising of the divine power in the world is finite and determinate likewise yet the divine power in it selfe remaineth infinite 8. Now then God is said to goe from place to place not in respect of his essence but of his power and vertue and of this power of God there is a double action one generall whereby God governeth the world and worketh in every place and so God cannot be said to goe from place to place because this generall power worketh in all places and at all times there is a speciall action or operation of the divine power as when he worketh miracles and wonders and sheweth manifest signes of his power and presence more in one place than in another And according to this speciall operation the Lord is understood to goe and come thorowout the Scripture Tostat. qu. 46.47 And so in this place he saith I will come and blesse thee Veniam occulta inspiratione benedicam corporali spirituali benedictione I will come by secret inspiration I will blesse thee both with corporall and spirituall blessings Gloss. interlinear QUEST XXVII Whether it were not lawfull to goe up by steps to the Altar Vers. 26. THou shalt not goe up by steps unto mine Altar 1. All kinde of ascending unto the Altar is 〈◊〉 forbidden for the Altar being three cubits high chap. 27. the Priests could not minister without some ascent and rising up to the Altar there was therefore Quidam ascensus sin◠gradibu◠punlatim ascendendo A certaine ascent or going up without steps rising by little and little as ◠Salomon thinketh Lyran. Ascensus erat continuns de terra the going up was continued by the rising of the earth Tostat. 2. Therefore all steppings up being forbidden for the reason after alleaged lest their nakednesse should be seene magis vetantur gradus scalae ligneae the steps or scales
out B. Babing So the Apostle exhorteth That no man presume to understand above that which is meet to understand but that he understand according to sobrietie Rom. 12.3 CHAP. XXI 1. The Method and Argument IN the former Chapter was propounded the Morall law chiefly mixed with ceremoniall constitutions in the end of the Chapter now follow the Judiciall lawes unto the 10. verse of the 23. Chapter from thence unto the 20. verse are propounded certaine ceremoniall orders in generall as touching sacrifices and their feasts the more speciall and particular prescriptions concerning ceremonies are at large set forth in the booke of Leviticus This Chapter consisteth of three parts The first is of the manumission and setting at liberty Hebrew servants both men and women unto vers 12. Concerning the man servant these Lawes are given 1. How long he shall serve vers 2. 2. When his wife is to goe out with him when not vers 3.4 3. What is to be done to the servant that will not be made free vers 5. to vers 7. Concerning the maid servant 1. Upon what condition she may be sold to her masteâ— not to be sold againe to a stranger vers 7 8. 2 What is to be done unto her if she be betrothed to his sonne vers 9. 3. What must be performed to her if he marry another wife vers 10. 4. What must be done if he doe not performe these things vers 11. Secondly there follow certaine mulcts and punishments for divers offences committed by man as of murther vers 12 13 14. smiting of parents vers 15. stealing of men vers 16. cursing of parents vers 17. hurting of a man vers 19.18 beating of servants to death vers 18 19. hurting of women with childe vers 22. blemishing of servants in their eye tooth c. vers 24. to 28. Thirdly of mischiefe and dammages that are occasioned by other mens default as by their oxe that useth to push and goare man or woman vers 28. to 33. or hurteth anothers oxe vers 35 36. and of dammages which are caused by the digging of pits and wells vers 33 34. 2. The divers readings Vers. 3. If he came with his body A.P. alone with his body I. If he came in single V. or alone B.G.C.S. The sense is kept not the word better than with what garment he entred c. L. but the word guph signifieth a body as gupha in the feminine is taken Exod. 21.3 Vers. 7. She shall not goe out as men servants B.G.V.I. cum caeter not as maids S.L. Vers. 8. Who hath not betrothed her I.V.A.P. better than betrothed her B.G.C.L. S. for here the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo is omitted Vers. 8. In dealing deceitfully or perfidiously with her I. or trespassing against her A. better than in despising her B.G.C.L.S. for bagadh signifieth properly to deceive and breake covenant as Malach. 2.10.14 the meaning is he hath broken appointment of marriage with her Vers. 10. Her rayment and dwelling or habitation I.A. conversation S. better than price of her chastity I. or recompence of her virginity G. or duty of marriage B. V. lying with her C. her time P. ghorah of ghâ—r signifieth an habitation or dwelling Vers. 16. And it be found in his hand I.A.P.C.V.G. that is the person which he hath stollen better than if it be proved upon him B. or if he be found in it S. if he be convicted of the fault L. Vers. 22. If no destruction follow B.V.I. or death G. A. P.C. better than if the child come forth without fashion S. or but she liveth L. for it is as well understood of the infant as of the mother if neither of them dye c. 2. Questions discussed QUEST I. Of the necessity of the Iudiciall lawes Vers. 1. THese are the judgements c. 1. After the Morall law followeth the Judicials for the Civill law issueth out of the Morall law which is the fountaine and foundation of all other Lawes And as the Morall law is principally grounded upon the Law of Nature so in the next place the Civill law also floweth from the same fountaine as it may appeare by the generall use thereof seeing no common-wealth can stand without Civill and Judiciall constitutions Borrh. 2. And Moses having propounded the Lawes which binde in conscience so now he setteth forth the Penall lawes whereby the obstinacy of men might be restrained for if a man were left to himselfe Nemo est qui non suo arbitrio mâ—lit vivore there is none that had not rather live as he list himselfe Galas 3. Therefore because it might fall out that all would not be obedient to the Morall precepts necessarium suit praescribere c. it was necessary to prescribe what punishment every transgressor of the Law should be subject unto Rupertus QUEST II. The difference of the Morall Iudiciall and Ceremoniall lawes THe judgements 1. The Judiciall lawes Ceremoniall and Morall are thus distinguished some precepts have vim obligandi ex ipso dictamine rationis power to binde by the very inducement of naturall reason though there were no other Law to enforce them such are the morall precepts some Lawes doe not absolutely binde by the instinct and perswasion of naturall reason sed ex institutione divina vel humana but by a divine and humane institution which if they concerne such things as appertaine unto God are ceremonials if they respect the ordering of men and directing of humane affaires they are Judiciall lawes two things then are required in Judiciall lawes that they concerne ordinationem humanam the ordering and directing of men and that they doe binde non ex sola ratione sed ex institutione not by reason onely but by the institution Thom. 1.2 qu. 104. art 1. in Cor. 2. Now there are foure sorts of Judiciall lawes one of the Prince toward the subjects another of the Citizens among themselves the third of the Citizens toward strangers and the fourth concerning domesticall duties as of the fathers masters husbands toward their children servants wives Thomas QUEST III. How the Ceremonials are abolished FUrther concerning the validity of the Ceremoniall law 1. The Ceremonies were of two sorts either such as were meerely figurative signifying such things as were to be performed in Christ as Circumcision and the paschall Lambe which are in no respect to be observed for this were in a manner to deny Christ to be come if the figures should still remaine in use then the body is yet to be expected 2. There was another sort of ceremonies which doe not directly concerne the signification of Christ to come but only shewed munditiam populi illius sanitatem the cleanlinesse and health of that people as to abstaine from swines flesh which if one should now observe as it was commanded in the Law he sinneth but if for some other end as for his health or such like he offendeth not Tostatus quaest 1. 3. Some ceremonies were
will as if a man shoot an arrow and kill a woman with child or shee be behind him and he knew it not and hee hurteth her with his heele that she die in this case the man deserved no punishment at all no not so much as a pecuniary mulct to be inflicted which yet is appointed by this law where death followeth not therefore this law meaneth not any such act which is altogether involuntarie Tostat. quaest 24. 2. Neither is this law to be understood of murther altogether voluntarie as if a man of purpose should smite a woman with child and shee die for this was provided for before what punishment should be laid upon him that committed wilfull murther 3. This law therefore is made concerning such violent acts as were of a mixt kinde partly voluntarie partly involuntarie as if a man striving with one and seeing a woman with child within the danger cared not whether shee was hurt or no Tostat. Or if striving with a man he thrust him upon a woman with child Galas Or a woman comming to rescue her husband receiveth hurt by the other that striveth Lyran. In this case if death followed in the woman with child the 〈…〉 to die foâ— it 4. And the reasons are these 1. Because adfuit laedendi animuâ— he that so striveth had a minde and intent to hurt Simler Consilii ratio habenda est his counsell and intention must be considered which was to assault the life of another and by this occasion he killeth one whom he intended not to hurt Iunius Piscator 2. Againe Vxor una carâ— est cum viâ—o quem intendeâ—â— pâ—râ—utere The wife is one flesh with her husband whom he intended to smite Lyran. 3. And beside instance is given of a woman with child who neither could shift for her selfe and a double danger is brought both upon her her child which she went with therefore in this case the law provideth that such oversights should be severely punished Tostat. q. 25. QUEST LVI Whether the death of the infant be punished as well as of the mother Vers. 22. ANd death follow not c. 1. Some thinke that this is to be understood onely of the death of the woman and not of the child Osiander That if the child died and not the woman he was onely to pay a peece of money not to lose his life for it and their reason is because he deserved not so great a punishment that killed an infant in the wombe as he that did stay a perfect man Oleaster who findeth fault with Cajetane for understanding the law indifferently of the woman and her child 2. But Cajetanâ— opinion is to be preferred for like as it is a more heinous thing to kill a man in his owne house than in the way so is it a prodigious thing to suffocate an infant in the mothers wombe qui nondum est in lucem editus which is not yet brought forth into the light of this world Calvin And againe Foetus quamvis in utero inclusus homo est The infant though yet inclosed in the wombe is a man Simler And the child in the wombe is yet a part of the person of the woman so that if there be corruptioâ—â—tius perâ—oâ—a aut partis a destruction of the whole person or of a part Iun. he that so hurteth a woman with child in her owne person or her childs is subject to this law QUEST LVII Whether this law extendeth it selfe to infants which miscarie being not yet perfectly formed NOw it being agreed that this law as well comprehendeth the infant that perisheth as the woman that beareth it yet there remaineth a question whether if the childe in the wombe bee yet imperfect and so not endued with sense and life that in this case though the woman die not but onely lose her birth he that did the hurt is to suffer death 1. Some hold the affirmative that if any child whatsoever by this meanes miscarrie the offender is subject to this law 〈…〉 propâ—â—qua est effectui The iâ—fant being now formed is so neere unto the effect thâ—â— is the life that who causeth the same to miscarrie may be said to have killed a man Gallas And therefore by the Civill law he that of purpose procured the birth to miscarrie if he were a meane person was condemned to the metall mines if a noble person to banishment Cicero also in his oration pro Cluentiâ— reporteth of one Milesia a woman who being hired of the heires in reversion to destroy the infant that shee went with had a capitall puishment therefore inflicted upon her Ex Simlero But these lawes were made against such as did of purpose seeke to destroy infants in the wombe and cause abortion of them here the cause is divers where the fruit of the wombe miscarrieth by some chance 2. Therefore this penaltie was onely by the law inflicted when as the infant perished that was endued with life So Augustine thinketh using this reason Nondum potest dici anima viva in eo corpore quod sensu caret c. The living soule cannot be said to be yet in that bodie which wanteth sense qu. 80. in Exod. And thus the Septuagint interpret If the infant came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet formed c. which forming of the infant beginneth fortie dayes after the conception as Procopius Cajetane giveth this reason why in such a case when the birth commeth forth imperfect the sentence of death is not inflicted quia homo in potentia non est homo because a man onely in possibilitie is not a man quia tunc non occiditur homo non est homicidium and because then a man is not killed it is no manslaughter Tostat. And the word jeladim sons signifieth as much that the law meaneth formed and perfect infants Simler And it is put in the plurall because a woman may have more infants than one in her wombe at once for otherwise why should one give life for life or soule for soule seeing such imperfect births are not yet endued with life soule As Augustine saith In Adam exemplum datum est c. An evident example is given in Adam quia jam formatum corpus accipit animam that the bodie when it is now fashioned receiveth the soule and not before For after Adams bodie was made the Lord breathed into him the breath of life So August lib. quaest vet nov Testam qu. 23. as he is alleaged Caus. 32. qu. 2. cap. 9. QUEST LVIII Why the action is given unto the husband Vers. 22. ACcording as the womans husband shall appoint him c. 1. Because the injurie is done unto the man in that his issue is cut off and because hee is the head of the woman the law referreth the prosecution of this wrong unto the husband Tostat. 2. But the taxation of the mulct is so referred to the man as yet if he should exceed a just proportion the Judges in
Of the first sort are these 1. Concerning theft either apparent as either of simple theft consummate when the thing stollen is killed or sold vers 1. or of theft with violence vers 2.3 or of simple theft not consummate when the thing stollen is yet found with the man v. 4. or secret theft in feeding on other mens grounds vers 5. 2. The Law of burning vers 6. 3. The Law of committing any thing to anothers trust vers 7 8. 4. Of things taken away vers 9. 5. Of things that are hired what is to be done if they decay in his hand that hired them vers 10 11. what if they be stollen 6. The Law of borrowing and lending vers 14 15. 7. Of simple fornication what is to be done if the father consent vers 16. what if he refuse vers 17. The sacred Lawes follow 1. Which are either grounded upon the Law of Nature which are two not to suffer a witch to live vers 18. nor to lye with a beast vers 19. 2. Or upon the institution of God as not to offer unto any strange gods vers 20. 3. Or which concerne the duties of humanity to be shewed 1. Toward strangers vers 21. 2. The widowes and fatherlesse vers 22. whereunto the reason iâ— added containing a commination of punishment against those which oppresse and trouble them 3. Toward the poore neither in oppressing them with usury vers 25. nor keeping backe their pledge vers 26. with the reason vers 27. The publike Lawes are 1. Concerning duties both toward Magistrates in generall not to speake evill of the Rulers vers 28. and in particular toward Ecclesiasticall Ministers in yeelding their tithes and first fruits vers 29 30. 2. And touching the generall duty of sanctimony in themselves vers 31. testified by that outward ceremoniall signe in not eating any uncleane thing 2. The divers readings Vers. 1. Foure small beasts of the flocke for one small beast I. better than foure sheepe for a sheepe B.G.S.L. for the first word is tzon the other sheh and therefore cannot bee interpreted by the same word or than foure sheepe for a lambe C. A. for that had beene unequall or foure sheepe for a small beast P. V. for it might be a goat as well as a sheepe which was stollen and then foure goats were to be restored againe not foure sheepe tzon is a noune collective and signifieth the flocke as well of goats as sheepe Vers. 2. He shall not be guilty of bloud L.C. or of slaughter I.S. better than there shall be no capitall action against him V. or bloud shall not be shed for him B.G. or he shall be subject to death P. bloud shall not â—e to him H. that is the bloud of the slaine shall not be imputed to him it is better referred to the bloud of the slaine than of the killer Vers. 5. If any man doe feed field c. I.C.S. or cause to be fed V.A.P. better than hurt field B. G. L. the word is baghar to feed and two kindes of feeding are touched when one willingly causeth his cattell to feed on others ground or by negligence Vers. 9. In all manner of trespasse B. G. V. or matter of trespasse C.A.P. better than in every businesse of things carried away I. pashagh signifieth to trespasse to rebell or to depart from the will of the master Oleaster It is meant of all kinde of trespasse in withholding another mans goods Vers. 10. Carried away by violence I.V.A. or taken captive S.L.P. better than taken of enemies L.B.G. shabah signifieth to take by force or drive away Vers. 13. He shall bring it for a witnesse V.I.A.P. that is that which is torne for a witnesse C. or witnesse of the tearing B. better than he shall bring record G. here somewhat is wanting or bring unto him that which is slaine I. here somewhat is added or bring it to the doore S. here somewhat is changed Vers. 31. Totâ—â— of beasts C.A.P. cum cater better than tasted before of beasts I. 3. Questions discussed QUEST I. Of the 〈…〉 QUEST II. Why five oxen are restored for one and for a stollen sheepe but foure HE shall restore five oxen for an oxe 1. R. Salomon thinketh that the cause of this difference why an oxe stealer restoreth five a sheepe stealer but foure iâ— because he that stealeth a sheepe taketh more paines in carrying it upon his shoulder than he that driveth an oxe before him Contra. This is a frivolous reason 1. It is untrue which he supposeth for it is more labour to drive unruly oxen than simple and quiet sheepe 2. And what if a theefe steale many sheepe he cannot thâ—n carry them all upon his shoulder 3. Seeing to steale whether with labour or without is a grievous sinne before God â—â—thing ought to be remitted for any labour that is bestowed in a sinfull act 4. If the more labour in stâ—aling doth mitigate the theft then it should be a lesse theft to breake open an house and steale treasure than to take a thing out of the yard but the Law following determineth otherwise that a theefe breaking by night into an house might be killed 2. The ordinary Glossâ— giveth this reason because an oxe affoordeth five commodities it serveth for sacrifice for tillage for food for milke and the skin also is serviceable for divers uses but the sheepe is profitable only for foure of these for all but the second Contra. 1. But seeing an oxe is not onely profitable for these five ends but for twenty more by this reason twenty oxen should be paid for one 2. Likewise other things as gold and silver are employed for divers uses more than foure or five so then in the theft of these things also more than foure or five-fold should be restored Tostat. qu. 2. 3. The Interlinearie Glosse draweth it to a spirituall sense by five understanding the five senses and by foure the foure humours of the body all which must be afflicted by penance But it is not use in Civill and positive Lawes to leave the literall sense and follow a mysticall 4. Lyranus taketh this to be the cause whom Thomas followeth Quia bovâ—s difficiliùs custodiuntâ—r quaâ—â—ves For that oxen are more easily stollen than sheepe because they are more hardly kept and therefore the more easie theft is more severely punished But this is not alwayes so for sometime it is an easier matter to steale many sheepe than one oxe and more easily may they be conveyed away and hid out of the way 5. But Cajetane hath here a conceit by himselfe urging the signification of the word sheh which he saith properly signifieth a lambe to pay foure sheepe for one lambe he taketh to be a greater proportion and punishment than to pay five oxen for one because they were more proâ—e and ready to steale sheepe than oxen Contra. 1. But the word sheh as Oleaster sheweth signifieth not only a lambe but in generall
West end of the Tabernacle was closed up with boords that there was no entrance in that way 2. He saith that the outward court had obliqua latera uneven sides which he saith was twentie cubits wide at the entrance and but fifteen cubits long on the sides and thirtie cubits wide at the doore of the Tabernacle whither he extendeth it and no further whereas this outward court by Moses description is one hundred cubits long and fiftie cubits broad at each end 3. He addeth further Duo â—â—rii â—â—tertoris latera aequalem habent longitudinem c. That the two sides of the outward court were of equall length with the sides of the inward Tabernacle each of them consisting of twentie pillars on a side whereas it is evident that the sides of the inward Tabernacle were but thirtie cubits long but the sides of the court one hundred long neither had the inward Tabernacle pillars but boords 4. He thinketh that the first ten curtaines and the second sort of haire which were eleven did compasse the Tabernacle and court round about and did not cover it over from side to side and he putteth them together one at the end of another as the first ten which were 28. cubits long make 280. cubits in length Quibus concludebatur interius Tabernaculum wherewith the inward Tabernacle was inclosed the other eleven five of them made 150. cubits being each of them 30. cubits long and the other six made 180. cubits and by the compasse of these curtaines â—ingebatur atrium Tabernaculi the court of the Tabernacle was invironed whereas it is evident chap. 26.13 that the Tabernacle was covered with these curtaines and not compassed onely 5. He further divideth these curtaines and hangeth the outward court round about with the curtaines of haire and the Tabernacle within with the other whereas the text sheweth that the haire curtaines were made to cover the other c. 26.9 And many other things Augustine mistaketh in the description of the Tabernacle and falleth into that inconvenience which he himselfe feared saying Quod sequitur ita est ad intelligendum difficile ut verâ—or nâ— id exponendo fiet obscurius That which followeth is so hard to be understood that I feare it will be made more obscure in the opening of it QUEST XXVI Whether every part of the Tabernacle had a spirituall signification NOw for the mysticall application of the whole fabricke and frame of the Tabernacle 1. Some there are that thinke that every part thereof had some speciall signification and accordingly doe give a mysticall and typicall sense of every ceremonie and circumstance belonging unto it Thus Beda Augustine Rupertus with other draw every thing in the old Testament to bee a type and figure 2. Others are of opinion that every part had a speciall signification Sed non omnia possumus investigare But wee cannot finde out every thing Simlerus But I rather approve Calvins judgement that we must not be so scrupulous in exacting every part as to thinke Quod nihil sit in signâ— externo cui non respondeat veritas That there is nothing in the outward signe and shadow to the which some veritie is not answerable Tostatus also therein concurreth whose opinion is that although totus status fuit figuralis the whole state in generall of that people was figurative yet it was not in particular for they had many ceremonies which were made to attend as handmaids upon the externall service of the Tabernacle which were not ordained for any speciall signification And therefore as Simlerus well saith Satis est si corpus in umbris suit 〈◊〉 It is sufficient if we have the bodie and substance shadowed forth though we cannot finde out every particular So also Iunius Singula non sunt rapiendâ— c. Every thing must not be forced to a typicall signification Nugaâ— agit quisquis hoc nititur He doth but trifle that goeth about this in Analys QUEST XXVII The spirituall use of the whole Tabernacle and the parts thereof THus then the Tabernacle may be spiritually applied first in generall then in particular In the generall application 1. We understand by the three parts and divisions thereof the orders and degrees of the Church first the whole companie of the faithfull and beleevers as the people were admitted into the outwart court secondly the calling of the Ministers of the Gospell of the Apostles Prophets Evangelists Pastors Doctors as there entred none into the holy place but the Priests thirdly as none had accesse into the most holy place but the high Priest so in him is represented our high Priest Christ Jesus who onely made a way for us by the vaile of his flesh into heaven 2. Hereby are shadowed forth three degrees of the Church By the court where the Altar of burnt offering was the Church under the old Testament is signified which had the sacrifices of beasts By the holy place where the candlesticke was set and the table of shew-bread is set forth the Church of Christ militant here in earth which is nourished by the word of God and the Sacraments By the most holy place is shadowed forth the Kingdome of heaven where we shall enjoy the sight and presence of the Angels 3. Here appeareth the difference betweene the old and new Testament for as there was a vaile hung before the most holy place so while the Tabernacle stood the way was not manifested unto the Kingdome of God but this vaile was rent asunder in the passion of Christ and so our Saviour hath broken downe the partition wall both betweene God and us and betweene the Jewes and the Gentiles 4. By these three divers places in the Tabernacle the one still exceeding and surpassing the other wee learne that there are divers degrees of knowledge iâ— Christian profession First wee must bee initiate in the faith of Jesus as the Altar stood in the outward court whither they first entred then as in the Sanctuarie they had the candlesticke and table of shew-bread so they which profit and goe forward in Christian knowledge receive greater illumination and spirituall nourishment till we be admitted unto the full fruition of everlasting life which is insinuated by the most holy place Borrhaius 5. And generally as the vessels of the Tabernacle were made of pure gold so we are taught that our hearts should be pure and cleane when we come before God Simler Now in particular this use may be made of the parts of the Tabernacle 1. The foure coverings of the Tabernacle doe shew the divers gifts and graces which God bestoweth upon his Church beside the covering of rams and badgers skins doe signifie the sure defence and protection of the Church under Christ Jesus the coupling of them together by loops and taches expresse the spirituall conjunction of the Church by love 2. The boords of the Tabernacle doe shadow forth the Apostles which are as pillars of the Church but Christ God and man is the
hurtfull unto him for he could not have seene Gods glorie and live Calvin It was therefore commendable in Moses that hee desired in cognitione Dei magis magis aâ—geri to increase more and more in the knowledge of God Marbach As Bernard speaketh of some Qui pro fidei magnitudine inveniuntur qui inducantur in omnem plenitudinem Which are found worthy for their great faith to be brought to a fulnesse of knowledge talis erat Moses qui andebat dicere c. such an one was Moses that was bold to say shew thy selfe unto mee Such was Philip that desired the Father to be shewed them and David that said Thy face will I seeke Magna fides magna meretur c. magnuâ—â—iritibus magnus accurrit sponsus A great faith is worthy of great things to great spirits the Spouse offereth himselfe in stately manner To this purpose Bernard Herein Moses desire then was to be commended but he goeth somewhat beyond his bounds Hereof Ambrose thus writeth excellently Norat sanctus vates Domini quod invisibilem Deum facie ad faciem videre non posset sed devotio sancta mensuram super greditur putavit Deo etiam hoc esse possibile ut corporeis oculis faceret id quod est incorporeum comprehendi non reprehensibilis hic error sed etiam grata cupiditas inexplebilis c. The holy Prophet of God knew well enough that he could not see the invisible God face to face but his holy devotion exceedeth measure and he thought this not to be impossible unto God to make that to be comprehended with corporall eyes which was incorporeall this errour is not much to be reprehended but his insatiable desire was gratefull and accepted c. Cyrill more fully toucheth this point comparing together Moses desire here and Philips Ioh. 14. that Christ should shew them the Father Studiosus quidem Philippus fuit sed non adeo acutus ut commode apte quae sit visio Dei posset intelligere Philip was studious and desirous but not sharp enough to understand what the vision of God is c. And in the same place hee sheweth that Philip failed in these two things first in his understanding for it was impossible for a man oculiâ— corporis Dei substantiam aspicere with the eyes of his body to see the substance of God and in his discretion Non valde prudenter cum imago character patris verus adesset Neither did he aske this wisely seeing the true image and character of God Christ Jesus was present seeing then that the vision and knowledge of the Son sufficed to understand the nature of the father supervacaneus iste Philippi sermo videtur this speech of Philip seemed to be superfluous Non tamen lande sua privandus Philippus yet Philip is not to be deprived of his due praise c. And in these two things Cyrillus setteth forth his commendation first in respect of that which he desired Visionem Patris caeteris omnibus rebus anteposuit He preferred the vision of the Father before all other things Secondly in regard of the end that whereas the Jewes boasted of Moses that God spake with him in the mount and shewed him his glorie hee thought that the Jewes mouths might be stopped Si Christus quoque credentibus in cum Patrem ostenderet c. If Christ also would shew the Father to those which beleeved in him c. In like manner Moses here is to be commended in these two things first ut plurimum spiritualia petit Moses desireth all spirituall things he desired nothing more than to see Gods glorie which is all one with that petition Hallowed bee thy name Ferus And Moses propounded unto him a good end that hee might see Gods glorie ut de eo populo tuo concionari queam that I may preach thereof to thy people Osiander So also in two other things Moses faileth because hac carne circundatus being compassed about with this flesh hee desired to see the greatnesse of Gods glorie and that hee desired to see the brightnesse of Gods glorie qui ministerium non lucis sed umbrae teneret who had the ministerie not of the light it selfe but of the shadow Borrh. QUEST XXXVII What the Lord meaneth by All my good Vers. 19. I Will make all my good goe before thee 1. Some by all my good understand all Gods creatures which he saw in the creating of them to be good and those hee caused to come before Moses that in them hee might behold the glorie of God ex Simlero But Moses which had writ the storie of the creation therein had seene and considered Gods power before and this is a common and ordinarie knowledge of God by his creatures but here Moses craveth an extraordinarie demonstration of his glorie 2. Tostatus by all the Lords good understandeth the divers kindes of good things bonum spirituale both the spirituall good which was the divine essence of God bonum corporale a corporall good which was a most glorious lightsome body both which the Lord shewed unto Moses quest 18. But although it bee true that Moses both inwardly in his minde and outwardly with the eyes of his body did see Gods glorie yet the Divine Essence hee saw not for no man can see God and live as the Lord himselfe saith 3. Ferus giveth this sense thou needest not looke so high as unto my essence inspice opera mea inspice bonâ— quae tibi feci faciam looke unto my workes looke unto those good things which I have done for thee and meane yet to doe c. But this sight and experience Moses had of the Lord before he desireth to see him now in an extraordinarie manner and measure 4. Lippoman followeth the same sense Omne bonum meum quote donabo istum populum oculis tuiâ— videbis All my good which I will bestow upon thee and this people thou shalt see with thine eyes But the demonstration here made of Gods glorie was presently done it cannot therefore bee referred to the benefits which the Lord intended afterward to bestow 5. Some doe understand it of the life to come Requiem aternam dabo tibi in qua est omne bonum in visione Dei c. I will give thee everlasting rest wherein there is all good in the sight of God Gloss. interlin Hugo de S. Victor So also Thomas Aquinas sheweth at large how in illa foelicitate quae provenit ex divina visione c. in that felicitie and happinesse which commeth of the vision of God all humane desire shall bee satisfied and so God will shew them all his good 1. Est quoddam hamanum desiderium intellectuale There is a certaine intellectuall desire of man in the knowledge of the truth which shall then be satisfied 2. Est quoddam desiderium rationale A certaine desire grounded on reason as in attaining unto morall vertues this shall also then
c. yet in the originall they are distinguished for the first word is chaâ—â—n which signifieth to give to bestow to shew grace the other is racham that betokeneth to be inwardly moved with pitie and compassion Oleaster The first then signifieth that favour which is seene in bestowing of gifts the other in remitting of sinnes and delivering from evill QUEST XLII Of the divers kindes of mercie which the Lord sheweth I Will shew mercie There is mercie of divers sorts 1. First there is a generall mercie which the Lord extendeth toward all both good and bad as in granting the Sunne and raine indifferently to all 2. There is a peculiar mercie toward his owne children which also is shewed in divers manner 1. As in the remission of great sinnes as David prayeth as Psal. 51.1 Have mercie upon mee according to thy loving kindnesse c. 2. There is mercie also seene in forgiving sinnes of ignorance as S. Paul saith I was received to mercie because I did it ignorantly 1 Tim. 1.13 3. There is a mercie which they taste of that are in Gods favour and doe love him which is seene not only in the remission of sinnes but in the heaping of blessings upon them as the Lord sheweth mercie unto thousands upon them that love him 4. And mercie is also exercised toward them which being unable to performe any thing of themselves are thereunto assisted and aided by grace as the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 This mercie here mentioned is of that kinde which is peculiar to Gods chosen Procopius QUEST XLIII Of the divers kindes of visions and sights of God Vers. 20. THou canst not see my fate That wee may arise by degrees to come to the handling of Moses Sinai sight first is to be premised the consideration of the divers wayes and kindes of the vision or sight of God We are said to see either with the eyes of our bodies or with the eyes of our minde and each of these hath a threefold distinction or difference for there is of each an ordinarie or extraordinarie sight in this life but the same imperfect and in the next a perfect sight so there are six kindes of visions in all three of the body and three of the minde First concerning the ordinarie sight of the body 1. It is that whereby wee see and behold sensible things which are object to the eye which discerneth nothing but that which is of a finite and circumscriptible nature 2. The extraordinarie when God in vision sheweth him in some externall forme and shape which is of two sorts either in corporali speciâ— in some corporall shew Quod voluntas elegit non quod natura formavit Which it pleased God to chuse not of natures forming Augustine The other is in humani corporis veritate in the assumption of a true humane body so Christ was seene in humane flesh 3. Then in the next world when our bodies shall be glorified wee shall see more perfectly as Iob saith I shall see God in my flesh Secondly the sight of the soule also is divers 1. There is an ordinarie sight which is of two sorts either common which is the sight and knowledge of God that commeth by the creatures Rom. 1.20 or peculiar to the children of God which is the sight of him by faith whereby the heart is purified Acts 25.9 and the eyes of the minde cleared 2. There is an extraordinarie sight and illumination by the minde as when God did manifest himselfe unto the Prophets by inward visions and revelations As when Peter fell into a trance and saw that foure cornerd sheet Acts 10. 3. And in the next life our inward sight of God shall be perfected as Saint Paul saith Now wee see thorow a glasse darkly but then face to face now wee know in part but then shall wee know even as wee are knowne Now in order it shall be discussed by which of these kindes of vision God may be seene and apprehended of man QUEST XLIV Whether God may be seene with the eyes of the body in this life FIrst it is not possible to see God in this life with the eyes of the body 1. For it must needs follow that God should be of a corporall and materiall substance if he might be seene with carnall eyes for nothing by the eyes of flesh can bee discerned but that which is visible finite and circumscriptible but the Lord is infinite Anthropomorphites and Audiâ—â— Heretikes did hold indeed that God himselfe had an humane and visible shape and that man according to his body is the image of God which heresie is contrarie to the Scripture which saith that God is a Spirit therefore of no bodily shape 2. And God being of a spirituall nature cannot be seene by the eyes of the body for that which is of a spirituall nature non cadit sub sensus corporis doth not come under the sense of the body Simler 3. It is said that God is love which sheweth his substance noâ— a qualitie as our love is then as faith hope and love in us cannot be seene much lesse can God 4. The image of God in man which is the inward renovation of the minde cannot bee seene much lesse God himselfe whose image we beare 5. The minde also of man is invisible mulâ—o magis simplicissima illa infinita mens much more that most pure and infinite minde Simler 6. Chrysostome giveth this reason Deus simplex omni concoctione abjunctuâ— nulla forma aut figura effigiatus God is of a simple nature without any composition he hath no forme or figure c. But nothing is perceived of the sense but that which is of a mixt and compound nature that hath forme and fashion 7. Gregorio Nyssene Est interminabilis divina natura interminabile comprehendi non potest The divine nature is infinite and not to be confined or limited and that which is not to be limited cannot be comprehended c. And that God cannot be confined or determined he thus sheweth Quod continet majus est contento That which containeth is greater than that which is contained and it is also heterogeneâ— natura of another nature as the fish is confined in the water and the bird in the aire But nothing is greater than God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill So it would follow Deum vinci à malo that God should bee overcome of evill 8. Cyrill useth this argument God is said to have beene seene of divers of the Saints but none of them did thinke that they saw the verie nature of God Aliter alius vidit aliter Esaias aliter Ezechiel c. Therefore everie one saw God after a divers sort otherwise Esaias after another manner Ezechiel saw him c. If they had seene the verie
admonished of this singular benefit and mercy Calvin whereby we learne that it sufficeth not onely to have a generall apprehension of our spirituall redemption but a particular application is necessary as the Israelites every one in particular eating of the paschall lambe in their private families had a proper and particular sense and feeling of the benefit as they severally did eat and taste of the lambe This particular application of the redemption of Christ S Paul sheweth saying I live by the faith of the Sonne of God who hath loved mee and given himselfe for mee Galath 2.20 3. Doct. How the paschall Lambe prefigured Christ. Vers. 21.12 TAke a lamb and kill the passeover c. Take a bunch of hyssope and dip it in the bloud c. Because Christ was prefigured in the paschall lambe as is evident Ioh. 9.36 1. Cor. 5.7 the particular resemblances are to be considered wherein the lambe prefigured Christ. 1. The lambe was without blemish vers 5. and Christ was without sinne and so the unspotted lambe 1. Pet. 1.19 2. The lambe must be killed so Christ was sacrificed for us 1. Cor. 5.7 3. As the postes of the house must be sprinkled with the bloud of the lambe so our hearts must bee dipped by faith in Christs bloud to deliver us from eternall death as they were from a temporall Heb. 12.24 1. Pet. 1.2 4. As the lambe was to be rosted with fire so Christ did feele the wrath of his father for our sinnes being made a curse for us Galath 3.13 5. As they were to eat unleavened bread with the lambe so wee that eat Christ by faith must study for newnesse of life 1. Cor. 7.8 6. As they were to eat it with sower herbes so wee must frame our selves to suffer affliction for the faith 7. As the Lambe should be eaten whole so wee must receive the whole doctrine of Christ omitting nothing Heb. 1.1 2 3 4. 8. As no stranger was to eat of the lambe being uncircumcised so no unbeleever can be partaker of Christ Piscator 4. Doct. Divers sorts of men in the visible Church Vers. 38. ANd a great multitude of sundry sorts of people went out with them As among the Israelites there were many other people mingled which were to have no part in the inheritance of Canaan so there are many hypocrites and carnall men in the visible Church which shall have no part in the Kingdome of God for many bee called but few are chosen And as there were fewer companies in that great multitude the first of those which were fighting men the second of weake persons as women and children the third of strangers the fourth of their beasts and cattell so in the Church of God there are first such as are strong in the faith secondly the weake and fraile thirdly Hypocrites which in outward shew joyne themselves to the Church as those strangers did fourthly carnall and worldly which may be compared unto beasts Ferus 5. Places of confutation 1. Confut. Against reservation of reliques Vers. 10. YE shall reserve nothing of it untill the morning This was commanded to take away all occasion of superstition lest they might have superstitiously abused these reliques of the paschall lambe which charge given unto the Israelites may reprove the superstition of those professing Christianity which doe reserve the reliques of Saints and doe fondly yeeld adoration unto them So in time past a superstitious use was taken up in reserving part of the Sacrament and carrying it about unto sicke folkes The Lord therefore foreseeing what inconvenience might arise by such reservations forbiddeth any thing at all to be kept of the lambe Iun. in Analys 2. Confut. That the bread in the Sacrament is not the body of Christ carnally but only a seale and pledge of it Vers. 11. FOr it is the Lords Passeover That is it did signifie it for Sacraments are not the things which they represent but signes and seales of them Genevens So in the Gospell the bread is called the body of Christ being a signe and representation of it Pellican So is circumcision called the Lords covenant Gen. 17.11 yet was it only a signe and seale thereof Then as neither the lambe was the Passeover it selfe nor circumcision the covenant it selfe so it is but weakely inferred by the Romanists upon these words of our Saviour that the bread should be the very body of Christ. 3. Confut. Against the carnall or raw eating of Christs flesh in the Sacrament Vers. 9. EAt not thereof raw Ferus upon these words hath this note Crudem comedunt qui tantum astâ—mant id quod viderint quia solum panem viderint solum panem â—redunt They eat the lambe raw which only esteeme that which they see and because they see nothing but bread they beleeve nothing but bread In which words he seemeth to glance at the Protestants that doe not beleeve the bread to be turned into Christs flesh and yet they beleeve that there is more present than bread that the very flesh of Christ is exhibited to the faith of the worthy receiver But upon this point Pellicans note is more agreeable Non cruâ—us id est Christus non est carnaliter substantialiter vel sensibiliter comedendus Christ the paschall lambe is not to be eaten raw that is carnally substantially sensibly For who may be better said to eat Christ raw they which deny the carnall presence of Christs body or they which hold that they doe eat with their mouth and teeth the very flesh body and bones of Christ they most properly may bee said to eat Christ raw both in respect of their owne opinion of the carnall presence and for that they come not prepared with a true lively faith to the Sacrament but with an erroneous perswasion All they therefore that come unprepared and so doe eat and drinke unworthily may be said to eat Christ raw for as raw flesh is offensive to the stomacke and hee may bee said to eat his owne death so they that eat and drinke in the Sacrament unworthily are said by the Apostle to eat and drinke their owne damnation 1. Cor. 11.28 4. Confut. Against the Anabaptists that allow no allegories in the old Testament Vers. 46. YE shall not breake a bone of him In that the Apostle Ioh. 19. applieth this unto Christ it iâ— evident that he was the true Lambe of God shadowed and prefigured by the paschall lambe and therein divers wayes represented and resembled as is before shewed doct 3. This therefore maketh against the Anabaptists which will not have any proofes alleaged out of the old Testament for confirmation of any thing in the new and take away the use and explication of the types and figures of the old Testament allowing no sense of any place beside the historicall and literall sense whereas it is evident that Saint Paul doth allegorically apply the histories of the old Testament as that of Sarah and Hagar Galath 4. and the
paschall lambe he maketh a figure of Christ 1. Cor. 5.7 Iun. in Analys 6. Places of morall use 1. Observ. To cut off the occasion of sinne Vers. 16. IN any case yee shall put away leaven the first day out of your houses As they were straightly charged not to eat unleavened bread so they must also avoid the very occasion leâ—t they might trespasse unawares So wee must not only flee from manifest sinnes but beware of every occasion as our Saviour bid his Apostles take heed of the leaven of the Pharisies There is another kind of leaven of corrupt manners as the Apostle sheweth 1. Cor. 5.7 Both these kindes of leavens we must not only forbeare to eat our selves but we must cast them out of our houses wee must both abhorre them in our selves and remove all occasions which any might stumble at Simler and so as the Apostle saith abstaine from all appearance of evill 1. Thess. 5.22 2. Observ. Favour in the lender toward the borrower commeth of God Vers. 36. ANd the Lord gave the people favour As the Egyptians affections were inclined by the Lord to lend or rather to give unto the Israelites what they asked so when a man is driven to borrow of his neighbour if he finde favour in his eyes he is to acknowledge it as a mercie from God if the Lord doe shut up his affection toward him he must thinke that some sinne of his hath made a barre and stopped the way Pellican Thus was the heart of righteous Iob wrought toward the poore If I restrained the poore of their desire or caused the eyes of the widow to faile Iob. 31.27 3. Observ. God can turne mens affections to hatred or favour as it pleaseth him AGaine as it is said in the Psalm 105.25 He turned their heart so that they hated his people like as the Lord so worketh that the patience of his servants is tried by the disfavour and hatred of men so he can turne their affections to love and favour This teacheth us that wee should depend upon God and when we see the countenance of any to be estranged from us that wee pray unto God who hath the ruling of all mens hearts to incline their heart toward us as Iacob prayeth for his sonnes God almighty give you grace in the sight of the man Gen. 43.14 Calvin 4. Observ. We must be as pilgrims and dwellers in tents in this world Vers. 37. THey tooke their journey from Ramesis to Succoth Succoth signifieth tabernacles So they that goe out of the Egypt of this world to the heavenly Canaan must dwell in tabernacles here Pellican We must be as pilgrimes and strangers in this world 1. Pet. 2.11 and the Apostle saith that here we have no abiding City Heb. 13.14 5. Observ. No unbeleevers to be admitted to the Sacraments Vers. 43. NO stranger shall eat thereof That is no uncircumcised person that is a stranger from the faith of Israel so neither are the mysteries or Sacraments of religion to be given unto Infidels or prophane persons Calvin As our Saviour will not have us to cast holy things unto dogs or pearles among swine Matth. 7.2 6. Observ. The Gospell is to be professed not for lucre or honour sake but for love to the truth Vers. 45. AN hired servant shall not eat thereof As they which served the Israelites only for their hire and wages were not true members of Israel and therefore not fit to bee partakers of their mysteries for they joyned themselves unto them rather for a reward than for love of their religion So neither are they true professors of the Gospell which doe professe the same for any love of lucre or preferment rather than of conscience and good will to the truth Pellican Likewise it sheweth that neither is God to be served onely for hope of reward but for love and true filiall affection for as they which obey for feare are servants and not children so they which doe all for hope of reward are hirelings and mercenaries rather than domesticall God therefore is to be served and loved for his owne sake without any other respect CHAP. XIII 1. The Method and Argument IN this Chapter there is a prescription of certaine solemne rites to be observed of the people in remembrance of their deliverance out of Egypt unto verse 17. and a description of their manners of proceeding in their journey to verse 22. In the prescription two things are enjoyned the people the annuall keeping of the Passeover and the consecrating of the first borne which are briefely propounded vers 2. and 3. and afterward more at large declared In the ample declaration 1. The Passeover is prescribed both the place where they should keepe it in the land of Canaan vers 5. the time for seven dayes vers 6. the manner with unleavened bread verse 7. the use which is double in respect of their children to instruct them vers 8. of themselves to be a signe of remembrance unto them vers 9. the perpetuity they must keepe it yeerely 2. Concerning the consecration of the first borne the place is assigned where they shall set them apart when they are come into the land of Canaan vers 11. what they shall set apart all their first borne of man and beast vers 12. with an exception of two kindes of the asse among the uncleane beasts which must be redeemed or killed and the first borne of man which must be simply redeemed vers 13. then the reason of this institution is shewed because the Lord for his peoples sake killed all the first borne in Egypt v. 14 15. Lastly the end of this institution is to call to their remembrance that the Lord brought them out of Egypt vers 16. Then followeth the second part of the Chapter shewing the proceeding and going forward of the Israelites in their journey wherein is declared 1. Which way they went not by the way of the Philistims and why but by the way of the wildernesse vers 17 18. 2. How they went out well appointed vers 18. 3. What they carried with them Iosephs bones vers 19. 4. Whither they removed unto Etham vers 20. 5. How thy were guided both by day and night vers 21.22 2. The divers readings Vers. 3. Out of the house of bondmen I.V.A.P. rather than of bondage G.S.L.B.G. the word is ghabadiâ— of servants though the sense much differ not in either Vers. 5. And it shall be when the Lord hath brought thee I.A.P. C. S. not when the Lord hath brought thee B.G. cum caeter for here vehajah it shall be is wanting Vers. 6. And in the seventh day shall be a feast unto the Lord. A. P. cum caeter not and in the seventh day being an holy day to the Lord. I. as though the meaning should be that they should eat unleavened bread upon the seventh day also for that is said before in that they are commanded seven dayes to eat unleavened bread but the