was the fittest instrument that would soone winde himselfe in and out and creepe away that he should not be seene of Adam 3. In that Moses maketh no mention of the Devill but of the serpent only it was both in regard of the weaknesse and rudenesse of the people who could not well conceive any other but the visible creatures and for that Moses writing a story reporteth things as they appeared as the story of Samuels apparition to Saul calleth it Samuel whereas it was Satan in Samuels shape because it so appeared 4. The Hebrewes here are not to be approved that say the serpent coveted to have company with the woman for that is against the nature of beasts QVEST. IX Of the manner how the woman was tempted of Satan COncerning the tentation of Satan and seduction of the woman 1. he beginneth subtilly hath God indeed said yee shall not eat of every tree whereas God onely forbad them one tree as though God had dealt hardly with them in abridging them of their liberty 2. The woman reporteth not the words of the prohibition truly some thinke that shee added of her owne yee shall not touch it as Ambrose some that she changed the words as Rupertus for the tree of knowledge of good and evill saying the tree in the midst of the garden but certaine it is that she taketh somewhat from Gods words pronouncing doubtfully lest ye die which God had denounced most certainly ye shall dye the death that is surely dye 3. Satan in his reply v. 4 5. heapeth up many lies together 1. that they shall not dye 2. that God did envy their happinesse 3. that knowledge might be had in eating of fruit 4. that they should thereby bee made like unto God Beside Rupertus conceit is here excellent that the Devill in every one of these points speaketh doubtfully as he gave the Oracles of Apollo that every word which he spake might have a double meaning ye shall not die that is not presently the death of the body though presently made subject to morrality your eyes shall bee opened so they were to their confusion knowing good and evill not by a more excellent knowledge but by miserable experience after their transgression ye shall bee as gods either as Angels or like unto us sinfull and wicked spirits 4. The woman seeth the tree to be good for meat there is her voluptuous desire pleasant to the eyes there is her curiosity and to be desired for knowledge there is the vanity of her minde Thus as the Apostle saith whatsoever is in the world is the concupiscence of the flesh the concupiscence of the eye the pride of life 1 Ioh. 2. QVEST. X. Adam tempted and deceived as well as the woman though not in the same degree THe order then and manner of the tentation was this 1. It is evident that neither Adam nor Eva had committed any sin before this congresse with Satan for the Scripture saith that til then they were both naked and were not ashamed Gen. 2.25 So that herein both Rupertus and Ferus are deceived 2. Satan first assaileth the woman both being as the weaker more easie to be seduced as a fit instrument also to entice Adam 3. Adam did not only incline unto her amicabili quadam benevolentia of a loving mind and thereby enticed as Sampson was by Dalilah and Salomon by his wives but it is like he was seduced by the same flattering and false perswasions whereby the woman was first beguiled being carried away with an ambitious desire in knowledge not to be equalized but made like unto God this may appeare out of the 22. verse Behold man is become like unto us to know good and evill where the Lord reproveth also mans affected and curious desire to attaine to a greater perfection Neither doth that place of the Apostle contradict this opinion Adam was not deceived but the woman was deceived and was in the transgression 1 Tim. 2.14 for whether we expound it with Epiphanius and Calvin that the Apostles meaning is the woman was first deceived not the man or with Mercerus that the man was not deceived but entised by the womā or with Hierome that Adam was not deceived by the serpent but by the woman or that Eva did not wittingly deceive Adam as the serpent beguiled Eva whereof the two first expositions being one in effect are most agreeable to the Apostles minde by this text Adam is not wholly exempted from being deceived but only in that manner as Eva was perverted and seduced QVEST. XI Whether Adams sinne was the greatest of all sinnes NOw as touching the greatnesse of Adams sin simply it was not the greatest sin of all committed in the world neither in respect of the kind of the sinne as adultery is greater than fornication for so we hold blasphemy and Idolatry to be greater sins than Adams was neither in respect of the affection of the offender for many are with a more ungodly violent and sinfull desire given over then Adam in this tentation neither was it the greatest in respect of the quality of the sin for it was pardonable in Adam whereas sinne against the holy Ghost is impardonable But yet it may truly bee said to bee the greatest 1. in regard of the fruits and sequele of that sin the contagion and infection of all mankind 2. in respect of Adams person who in his excellent gifts considered might have more easily resisted 3. in regard of the facility of the commandement which required no hard or difficult thing 4. the place also it selfe being considereth namely in Paradise where there was no provocation or allurement unto sinne QVEST. XII Whether Adams or Eves sinne were the greater NOw if Adams sinne be compared with the womans in some things it will be found equall in some things superiour in some inferiour to it 1. Both Adam and Eva sinned in their infidelity in not beleeving the word of God but giving credit to Satans faire promises that they should not dye 2. in their concupiscence in coveting the forbidden fruit 3. in their ambition in desiring a further state of perfection Secondly in respect of Adams person who was appointed to be the womans head and of his gifts of knowledge and wisdome the man was more faulty than the woman Thirdly yet simply the womans sinne was greater because beside other sinnes common unto them this was proper unto her in seducing her husband so that as Augustine well noteth de Genes 11.42 the man sinned onely against God and himselfe the woman against God her selfe and her neighbour beside the woman was first deceived and became the author and beginner of transgression Therefore the opinion of them is not here to bee allowed who doe either aggravate Adams sinne or extenuate the womans of the first sort is the author of the questions upon the old Testament under Augustines name who ascribeth idolatry to Adam quest 83. whereas hee desired not
exercise his strength as Augustine againe saith Administrat omâ—ia qua creavit ut etiam ipsa proprios motus exercere sinat God doth so governe all things which he created that yet hee suffereth them to exercise their owne motions 3. God might justly suffer this to be done because hee did know how to turne Adams fall unto good Deuâ— permisit hominem tentari quâ—m sciebut esse casurum quid simul videbat eo casu sâ—â—â—ti posse ad misericordiam c. God suffered man to be tempted whom he knew should fall because he saw how to use his fall to declare his mercy and justice while he justly punished some out of the same damned masse and delivered others in mercy Doct. VI. Adam not damned WHereas v. 15. a promise is made concerning Christ that the seede of the woman should breake the serpents head from hence we infer that our first patents though they sinned yet were by faith in the Messiah to come restored and not utterly condemned which was the heresie of the Tatiaâ—es August de haeres c. 23. In the booke of wisdome we read that wisdome preserved the first father of the world and brought him out of his offence c. 10.1 which is agreeable to the Canonicall scripture because Adam is called the sonne of God Luke 3.38 he was not then the child of death and hell everlastingly to perish Doct. VII Wherein Adam transgressed NOw because carnall men doe extenuate Adams sinne that he was cast out of Paradise for eating an apple I will briefly shew the greatnes of our first parents transgression wherein many sins concurred 1. There was in them both incredulitie in not beleeving Gods words to be true 2. Vnthankfulnesse in not being contented with their estate 3. Pride in desiring to be like unto God 4. Wantonnes in sinning without any necessitie having all the trees in the garden beside to eare of 5. There was the sinne of gluttonie in pampering the desire of the belâ—â—e 6. Disobedience in transgressing the commandement 7. Curiositie in coveting to know the operation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercie that they should not die though they did eate 9. Then followed the concupiscence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sinne 11. They are guiltie of homicide in bringing death not only upon themselves but all their posteritie 12. Beside Eva seduced her husband 13. Adam sinned in his inordinate affection to his wife in listning to her 14. The easines of the commandemeÌ„t maketh the transgression more heinous as Augustine well noteth answering to this question why God forbad them to eate of that tree Si bona est quare non tango si mala est quare in Paradise ideo in Paradiso est quia bona est sed nolâ— tangâ—â— quiâ— obedienteÌ„ te volâ— if it be good why doe I not touch it if it be evill why is it in Paradise therefore it is in paradise because it is good but I will not have thee touch it because I would have thee obedient God could not then make better triall of mans obedience than in forbidding that which was good Places of confutation Confut I. Infidelity not pride the first sinne of our parent 1. THe opinion of the Popish writers is that pride was the first sinne that Eva was tempted unto because Satan saith unto them yee shall bee as gods but it is rather evident that their first sinne was infidelitie first Satan telleth them ye shall not die at all and so perswadeth them not to give credit to the word of God for if they had verely beleeved that to come to passe which was threatned they would never have given any credit to Satan Confut. II. Our parents lost not their faith 2. BEllarmine also holdeth that our first parents in their transgression lost their faith because by the seducement of Satan they beleeved not what God said unto them ye shall not die Ans. 1. It followeth not if in this one act of faith they failed that therefore totally their faith was extinguished he that shal be seduced in one article or point of faith is he presently stripped of all faith 2. It was no formall infidelitie as though wittingly they rejected Gods word but they were materially deceived onely and their sudden violent affection over-shadowed their knowledge judgement 3. So Peter denied Christ through feare and frailtie yet in his judgement he could not so at once cast off all opinion of Christ hâ—s faith was shaken and winnowed but it failed not as our Saviour testifieth of him that he had praied for him that his faith faile not Luke 23.22 and so was the case in our first parents Confut. III. Not Marie but Christ brake the serpents head 3. vers 15. THe vulgar latine translation readeth shee shall breake thy head c. which the Popish writers understand of the virgin Mary as Pererius doubteth not to give this marginal note B. virgo contrivit caput serpentis the blessed Virgin did break the head of the serpent and Bellarmine also justifieth this translation whereas in the original it is his ipsum it in the neuter gender which must be referred to seed the Septuagint and the Chalde read he in the masculine understanding it of Christ for none else but Christ broke the serpents head Confut. IIII. The tree of life could not actually give life but was a symbole of it 4. vers 22. LEst he take of the tree of life and live for ever Bellarmine would proove from hence that this tree by eating the fruit therof might bring true immortalitie Ans. 1. As the Lord saith by way of derision man is become as one of vs to know good and evill So in the same sense is this other part of the sentence uttered that as a man simply thought to get knowledge by eating of the one so he might imagine to obtaine life by the other 2. For if Adam might have lived by eating of this tree now after he had sinned how would that other saying have taken effect in the day that thou eatest thereof thou shalt die the death Gen. 2.17 These speeches had beene contrarie the one to the other 3. It was therefore the tree of life as the other was of the knowledge of good and evill that is significative non effective not in operation â—ut in signification it was a signe or symbole of life received from God and by Gods gift should have beene â—reserved if a man had not sinned and therefore man beeing deprived of life lost also the signe thereof Places of Exhortation and practice 1. WE have here set forth unto us from v. 1. to v. 7. the degrees of tentation 1. the suggestion of Satan 2. delectation the woman saw the tree was pleasant c. 3. Consent shee tooke of the fruit 4. The effecting of the thing desired shee did
dead as is evident Ioh. 11.37 QUEST VI. Whether it were lawfull for Abraham to buy a place of buriall Vers. 4. GIve me a possession of buriall with you c. Here a question is moved whether it were lawfull for Ephron to sell a place of sepulture or for Abraham to buy it for answer whereunto 1. I neither thinke with Hierome that Ephron did not well in selling a place of buriall for money and therefore his name is changed from Ephron with vau to Ephron without vau but if it were a fault in Ephron to take money Abraham could not be without fault in urging him to â—â—ke it 2. Neither can Abraham be excused in redeeming by this meanes his trouble and vexation as Aquinas thinketh for we must not doe evill that good may come thereof 3. Neither say we with Lyranus that Abraham buyeth onely the ground the right of sepulture he buyeth not but desireth it to be given him for Abraham desireth it to be given him onely for his money and not otherwise as it followeth vers 9. 4. Nor yet with Thomas Anglicus that the Sepulture of the Gentiles is no sacred thing and therfore it cannot bee symoniacall to sell it for it had beene notwithstanding symoniacall in Abraham to buy it that was no Gentile but a beleever 5. Nor yet is Cajetans answer sufficient that the place of buriall was then no sacred thing there being no positive lawes made as yet of that matter and therefore it was no sinne for sinne is not a transgression of humane positive lawes but of Gods Law 6. Nor yet say we with Tostatus that Ephron intended onely to make this field a burying place but as yet none were there buried and therefore the place was not sacred 7. But I rather preferre Thomas Aquinas other resolution that this double cave was not yet consecrate or ordained for sepulture and therefore Abraham might lawfully buy it and the other sell it as it is lawfull to buy a peece of ground to build a Church or make a Church-yard in 8. Adde hereunto that Abraham would bury his dead apart from the Infidels that had no hope of the resurrection Calvin and that the dead should take possession of that land which should afterward be given to their living and remaining posterity Mercer QUEST VII Abraham why he is called a Prince of God Vers. 6. THou art a Prince of God among us 1. Not that he was a King or had any authority over them as the Septuagint read Thou art a King from God among us 2. But either he is so called because he was as Gods oracle the Lord speaking to him by visions and dreames unto whom they had recourse for counsell in difficult matters Lyran. Tostat. 3. Or because according to the Hebrew phrase excellent things are so named of God as the mountaine of God a man of God the wrestlings of God that is excellent wrestlings Gen. 38. Calvin Perer. 4. Or he is so called a Prince of God because the Lord prospered him and made him famous for his vertue and godlinesse as Abimelech said God is with thee in all thou doest Gen. 21.22 Iun. QUEST VIII Why they did not forbid Abraham a place of buriall Vers. 6. NOne of us shall forbid thee his sepulchre c. 1. Some thinke that the Hittites upon some hope which they conceived of the resurrection were willing that Abraham should burie his dead among them Lyppoman but of that there is no certainty out of the text 2. Bâ—t hence it is gathered that every family and kindred had a peculiar place of buriall for themselves Mercer 3. The courtesie of this people is to be noted that reverenced Abraham for his gifts whereas even among Christians many times men are envied and hated for their good parts Muscul. QUEST IX Why it was called a double Cave Vers. 9. THe cave of Machpelah or double cave It was so called 1. Not for that in one cave they buried the men in the other the women 2. Or because one cave was placed directly over another Lyran. 3. Or that one was enclosed in the middest of the other Hamerus 4. Or because Adam was buried in one Eva in another Thom. Anglic. 5. Neither was it so called double beccause of the exlency for that it opened upon Paradise as the Hebrewes 6. But it hath this name because it was a spacious cave having many receptacles and corners Mercer 7. So that we need not runne here unto allegories as Gregory by this double cave understandeth the contemplative and active life whereby men are buried and sequestred from the vanities of the world ex Perer. QUEST X. Why Ephron setteth a price of 400. sickles Vers. 15. THe land is worth foure hundred sickles of silver c. 1. Ephron speaketh not this in Abrahams eare nor signifying thereby that the ground cost him so much and he could not well sell it under nor yet is it his meaning that the ground was worth more to another but to him as his friend he would make no greater price but Ephron dealeth simply that so small a price was not to be stood upon betweene them Mercer 2. Abraham received gifts of Pharao and Abimelech and refused them not but here he would not receive a peece of ground of gift because it was to remaine to him and his posterity 3. Although Abraham purchased this cave for his money yet it is true as Saint Stephen saith that he had not so much as the breadth of a foot that is of Gods gift 4. Whereas some collect that these foure hundred sickles signified the terme of foure hundred yeares which time expired then the whole Countrey should fall to Abrahams posterity it is too curious Mercer how much a sickle is valued at hath beene declared before quaest 11. in cap. 20. QUEST XI Ephron not faulty in taking Abrahams money Vers. 16. ABraham weighed to Ephron the silver c. 1. It was the use then to deliver money by weight and in that it is added it was currant money among merchants Ephron did not as R. Isaach imagineth get some merchant to tell the money and to refuse that which was not good but the meaning is that Abraham payed currant money both for weight and goodnesse Mercer 2. The Hebrewes whom Hierome follow and the Cabulists because Ephron is written here without vau doe note that as something was taken from his name so his credit was empaired but this note is not true for afterward Ephron is expressed with vau as also it is usuall in the Hebrew tongue to have words set downe sometime fully sometime with abbreviation 3. The like curiosity is in the Cabalists who observe that the foure letters of Ephrons name doe signifie 400. answerable to the summe of money received for neither did Ephron commit any unlawfull thing in selling nor Abraham in buying QUEST XII Of the circumstances and manner of contract which Abraham maketh Vers. 17. OVer
of Exhortation 1. Observ. The righteous not exempted from publike calamity Vers. 1. IAcob saw that there was food in Egypt c. Iacob among the rest of the Canaanites tasted of the famine whereby we see that the righteous are not exempted from publike calamities as Abraham was pinched in like manner with famine and constrained to goe into Egypt Gen. 13. for the â—ingdome which the righteous looke for is not of this world Muscul. 2. Observ. God at the first seemeth to deale hardly with his children as Ioseph did with his brethren Vers. 7. HE spake to them roughly Like as Ioseph at the first seemed to handle his brethren hardly yet inwardly he yearned in compassion toward them and in the end shewed them great kindnesse so the Lord dealeth with his children When he humbleth them by affliction he seemeth unto them as an enemie as Iob complaineth that God counteth him as one of his enemies cap. 19.11 but in the end he sheweth his gracious favour and fatherly affection Mercer 3. Observ. Against the custome of swearing Vers. 19. OR else by the life of Pharaoh c. Ioseph sweareth twice together such a thing it is to have an evill custome many that use to sweare are so accustomed to it that they cannot doe otherwise but sweare Calvin therefore we must take heed that sinne be not confirmed by custome but as the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 4. Observ. As men measure to others it shall be mete to them againe Vers. 21. WE would not heare him therefore this trouble is come upon us As they hardned their hearts against the pitifull complaint of their brother Ioseph so they confesse it to bee just that now their suit is not heard Thus it is just with God to pay men home in their owne measure therefore let men take heed how they use their poore brethren hardly the time may come that they may finde as hard measure at other mens hands therefore let every man remember that saying of our Saviour That which yee would that men should doe to you doe you unto them this is the Law and the Prophets Matth. 7.12 5. Observ. Affliction bringeth a man to repentance Vers. 21. ANd they said one to another we have verily sinned c. We see the wonderfull and admirable effect of affliction which bringeth a man to the knowledge of his sinne it is the Lords plow wherewith we are made fruitfull like to the helve which Elizeus cast into the water which fetched up the iron in the bottome so affliction raiseth up a sinner that lay drowned and mudded in his sinne Affliction hath three notable effects it maketh us to know God our selves and the world first it stirreth us up to thinke of God whom wee have offended and to turne us to him by true repentance as the Scripture testifieth of Manasses that after the Lord had humbled him by affliction then he knew that the Lord was God 2 Chron. 33.13 We are called to the knowledge of God three wayes 1. By inspiration and inward motion wrought in us by God himselfe 2. By the ministery of man as either by their examples or admonitions and instructions 3. We are forced by the necessity of affliction Perer. ex Cassian And as the profiting by affliction is a signe of spirituall health so the hardning of the heart under the crosse is a signe of desperate state as the Prophet Ieremie saith Thou hast smitten them but they have not sorrowed Ierem. 5.3 Secondly affliction causeth us to know our selves 1. Our mortall and corruptible state our vile and fraile nature that weareth and wasteth away with trouble anguish and sicknesse as the Prophet David saith When thou with rebukes doest chastice man for iniquity thou as a moth makest his beauty to consume Psal. 39.7 2. Beside man by his affliction seeth his faults as in a glasse and calleth to minde his former errours as David saith Before I was afflicted I went wrong Psal. 119.67 Thirdly affliction learneth us to know the world 1. How vaine it is as the Preacher saith Vanity of vanities all is but vanity Eccles. 1.2 2. It sheweth the instability and mutability of the world how suddenly men fall from riches to poverty from health to sicknesse from honour to misery as the Apostle saith The world passeth away and the lust thereof 1 Ioh. 2.17 3. Affliction layeth open the misery and trouble that is in the world for man is borne to sorrow as the sparks flie upward Iob 5.7 that a man may say of the world and the pleasures thereof with Moses in his song Their vine is the vine of Sodome and as the vines of Gomorrha their grapes are as the grapes of gall their clusters be bitter their wine is the poyson of Dragons Deut. 32.32 4. The deceitfulnesse of the world appeareth by affliction how it deceiveth the hope of those that trust to it like as Lot made choise of the pleasant fruitfull vale of Sodome which was soone turned into a filthy lake and poole of brimstome 5. Lastly By affliction and tribulation wee know the world to be evill wretched and wicked that there is no goodnesse in it as the Apostle saith The whole world lieth in wickednesse 1 Ioh. 5.29 ex Perer. CHAP. XLIII 1. The Method or Argument FIrst in this Chapter is declared the manner of Iacobs condiscending to send Benjamin into Egypt with his brethren where we have 1. Iudahs absolute deniall to goe without him vers 3 4 5. 2. Iacobs expostulating with his sonnes for confessing they had another brother and their answer vers 6 7. 3. Iudahs undertaking for Benjamin vers 8 9 10. 4. Iacobs condescending with his advice to take a present with them and double mony and his blessing of them vers 11. to 15. Secondly this Chapter sheweth how they were entertained at Iosephs hand 1. The preparation to their entertainment is set downe to the which belongeth 1. Their inviting to dinner vers 16 17. 2. Their conference with Iosephs Steward concerning their money and his satisfying of them vers 18. to 23. 3. The delivering of Simeon vers 23. 4. They addresse themselves and their present vers 24.25 2. The entertainment it selfe is declared in Iosephs friendly communication with them vers 27. to 30. his tender affection vers 30. bountifull feast with the manner of it vers 32. to the end 2. The divers readings v. 2. The man did charge us with an oath H.G. did testifie unto us with a witnesse or testimonie S. did solemnly protest unto us C.B.T.P. gunah to protest to witnesse heb v. 5. The man as we have often said did denounce unto us saying H. the man said unto us caet v. 7. We answered him consequenter accordingly H. we shewed him according to his question S. according to the tenour of these words S. according to the order of his words C. the meaning of his words
for the transgression◠against both the morall and ceremoniall lawes So that these Judicials were the very bond of the other lawes and kept the people in order and obedience Vrsinus Catech. 2. These lawes doe thus differ 1. The Morall are generall grounded upon the law of nature so are not the other 2. They are perpetuall to endure for ever so doe not the other 3. The Morals require both externall and internall obedience the other onely externall The Morall were the principall and other lawes were to give place unto them and they were the end unto the which the other tended Vrsin 3. Yet these three the Morall Judiciall and Ceremoniall are not severally but joyntly handled by Moses so that among the Morals there are found some Ceremonials and among the Judicials both Morall and Ceremoniall lawes Lyran. And the Moral law contained in the ten Commandements was delivered by the Lords owne voice to the people the rest they received by Moses from God Tostat. quest 1. QUEST III. Of the validity of the lawes Morall Ceremoniall Iudiciall which are abrogated which are not COncerning the validity of these lawes 1. The Ceremonials are utterly abolished so that there is now no place for them under the Gospell neither can they be revived without derogation to the Gospell of Christ as the Apostle saith If yee be circumcised Christ shall profit you nothing Galath 5.2 for when the body is come the shadowes must be abolished but the ceremonies were shadowes the body is Christ Coloss. 2.17 Their Temple signified the Church of God their holy place heaven their sacrifices the passion of Christ their expiations the remission of sinnes these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Ferus Againe the ceremonies served only for that carnall people which were as children kept in bondage under the elements and rudiments of the world Galath 4.3 But now we are no longer under tutors and governours the time appointed of the Father being expired but are set free and redeemed by Christ. Ferus Another reason of the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other nations but now this distinction being taken away and the wall of partition being broken downe both Jew and Gentile being made all one in Christ that also is abolished which discerned them from other people for the causes being changed for the which the law was made there must needs follow also an alteration of the law it selfe Vrsin 2. The Judicials are neither abolished nor yet with such necessity injoyned the equity of them bindeth but not the like strict severity as is shewed before at large in the generall questions prefixed before the first chapter whither I referre the Reader 3. The Morall law remaineth full in force still and is not abrogated Quoad obedientiam in respect of obedience which thereunto is still required now under the Gospell Sed quoad maledictionem but in respect of the curse and malediction which Christ hath taken away So that it is most true which our blessed Saviour saith he came not to dissolve the law but to fulfill it Matth. 5. Hee hath fulfilled it 1. In his owne person in keeping it 2. In paying the punishment for us which was due by the law to the transgressors thereof 3. In enabling us by his grace to walke in obedience to the law Vrsin QUEST IV. Of the difference betweene the Morall and Evangelicall law BUt though the Morall law bee now in force and bind us to obedience as well as it did the Jewes yet there is great difference betweene the law and the Gospell 1. In the knowledge and manifestation thereof for to the Morall law wee have some direction by the light of nature but the knowledge of faith in Christ by the Gospell is revealed by grace 2. The law teacheth what we should be by faith and grace in Christ we are made that which the law prescribeth and the Gospell effecteth in us 3. The conditions are unlike the law tieth the promise of eternall life to the condition of fulfilling the law in our selves the Gospell to the condition of faith apprehending the righteousnesse of Christ. 4. The effects are divers the law worketh terrour the Gospell peace and comfort Vrsin The law revealeth sinne the Gospell giveth remission of sinnes Ferus So that the one is lex timoris the law of feare the other is lex amoris the law of love which also hath a threefold difference yet further 1. Lex timoris facit observantes servos the law of feare maketh the observers thereof servile but the law of love maketh them free 2. The law of feare is not willingly kept but by constraint the law of love voluntariò observatur is willingly observed and kept 3. The one is hard and heavy the other easie and light Tom. opuscul 8. QUEST V. Of the manifold use of the law in the fourefold state of man TOuching the use of the Morall law it is to be considered according to these foure states of man as he was in his creation and state of innocency in his corrupt and decayed nature as hee is restored by grace and as he shall be in the state of glorification 1. Man in his innocency received two benefits by the knowledge of the law which was graft in him by creation that thereby hee was made conformable to the image of God and so directed that he should not have swarved from the will of the Creator and beside he thereby had assurance so long as he walked in obedience of certaine eternity never to have tasted of death corruption or mutability in his state for he that keepeth the law shall live thereby Vrsin 2. In mans corrupt state the law serveth both to restraine the evill and therefore the Apostle saith that the law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 1.9 as also to discover unto them their sinnes for by the law commeth the knowledge of sinne and therefore the Apostle saith Without the law sinne is dead Rom. 7.9 that is it is not knowne to be sinne Ferus 3. In man regenerate the law is a rule of righteousnesse and a lanterne to their feet as David saith 2. It teacheth the true knowledge of God 3. It assureth a man that walketh therein of his election 2. Pet. 1.10 If ye doe these things yee shall never fall 4. It sheweth what benefit wee have received by Christ the renuing of that image wherein man was first created Coloss. 3.10 5. In the state of glorification the law shall have that use which it had before mans fall to shew the conformity in those glorified creatures in their holy obedience with the blessed will of their glorious Creator Vrsin QUEST VI. Why it pleased God now and not before to give his written law to the world IT followeth now to bee
wicked as Abraham followed after the foure Kings that had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also must bee considered that although the cause of warre be just yet that it be not rashly set upon but all other meanes must first be tried as Ezekiah before he would by force resist the King of Assyria sought to have pacified him by paying a certaine tribute 2 King 18.14 So the children of Israel before they assaulted their brethren the children of Benjamin by open warre because of the wickednesse of the Gibeonites committed against the Levites wife first required of them that those wicked men might be delivered into their hands which when they wilfully refused then they resolved to set upon them Iudg. 20.13 Ex Simlero 4. Confut. Against the Romanists that make difference betweene counsels and precepts IN the next place the Romanists are to bee dealt withall and here commeth first to be examined that assertion that whereas we affirme that even in this Commandement Thou shalt not kill that dutie of charitie is prescribed even in loving our enemies they affirme that this is no precept which we are bound to keepe but a counsell of perfection and a worke of supererogation Thom. Aquin. 2.2 qu. 25. art 9. Contra. 1. This derogateth from the authoritie of Christ to say that he gave counsell to his Disciples and did not by his authoritie command them 2. Seeing all the duties of charitie are required by the law for love is the fulfilling of the law it followeth that even this dutie also in loving our enemies is enacted by the law and not left free 3. Our Saviour adding further as a reason hereof that ye may bee children of your Father which is in heaven sheweth that wee cannot otherwise bee the true children of our heavenly Father unlesse we be like him herein even in loving of our enemies then it will follow that it is not a counsell of conveniencie but a precept of necessitie Ex Bastingio See more of this popish distinction of counsels and precepts Synops. Centur. 1. err 84. 5. Confut. Against the Popish distinction of mortall and veniall sinnes ANother assertion of the Romanists here to be taxed is that anger si sit talis motus ut deducatur ratio est peccatum mortale c. If it be such a motion as that the reason is drawne to consent it is a mortall sinne Si usque ad consensum non pervertitur ratio est peccatum venidle c. But if reason be not perverted to consent then it is a veniall sinne but if it bee not a mortall or deadly sinne in the nature and kinde thereof as is murther and adulterie then although there be a consent it is no mortall sinne Sic Thom. in opuscul This distinction of sinnes veniall and not veniall in their owne nature in respect of the greatnesse or smalnesse of the sinne is not to bee admitted for these reasons 1. In the respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of sinne is death and sinne is the transgression of the law 1 Ioh. 3.4 and every transgression of the law is under the curse Galath 3.10 2. In respect of the infinite Majestie of God which to violate can bee no veniall sinne of it selfe considering also the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection therefore in regard of the perfect righteousnesse and infinite Majestie of God no sinne committed against God can in it selfe bee veniall 3. And concerning this motion and passion of anger even when it is sudden and unadvised though there bee no further purpose or intendment to hurt it is guiltie of judgement Matth. 5.22 Where by the way it shall not bee amisse to note the difference here betweene Thomas Aquin and Bellarmine for Thomas holdeth this anger here spoken of to bee a deadly sinne in that he saith He that is angrie with his brother shall be guiltie of judgement it must be understood dâ— matu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Sic Thomas in opuscul Ex Lippoman But Bellarmine affirmeth that this is a veniall sinne and so deserveth not everlasting damnation because hell fire is onely due unto the last to call one foole Bellarm. lib. 1. de purgator cap. 4. Contra. 1. Every mortall sinne deserveth damnation but in Thomas Aquins judgement as is shewed before this anger here spoken of is a mortall sinne Ergo. 2. The naming of hell fire onely in the last place sheweth not a divers kinde of punishment from the rest but a divers degree of punishment for otherwise judgement in Scripture â—s taken for damnation as Psal. 143.2 Enter not into judgement with thy servant for no flesh is righteous in thy sight So Rom. 2.1 In that thou judgest another thou condemnest thy selfe Here to judge and condemne are taken for all one to be culpable then of judgement is to bee guiltie of damnation 4. Yet we admit this distinction of veniall and mortall sinnes if it be understood not in respect of the nature of sinne but of the qualitie of the persons for unto those that beleeve all sinnes are veniall and pardonable through the mercie of God Rom. 8.1 There is no condemnation to those that are in Christ Iesus but to the wicked and unbeleevers all their sinnes are mortall Rom. 6.23 to them the stipend and wages of sinne is death See more also hereof Synops. Papis Centur. 4. err 6. 4. Morall observations 1. Observ. Not to be hastie to anger THou shalt not kill Our blessed Saviour expounding this Commandement Matth. 5.22 sheweth that even hee which is angrie unadvisedly transgresseth this precept which may bee a caveat unto furious cholerike and hastie men that they should bridle their intemperate affections and not give place to rage for as Chrysostome saith Si concedatur licentia irascendi datur causa homicidii faciendi If libertie be granted unto anger even cause many times will bee given of murther But if any man shall say when hee is angrie with a man for railing and reviling that hee is angrie with his sinne let him consider that when he heareth the name of God blasphemed he is not so much moved which sheweth that he is angrie in respect of his owne name and person which is called in question and not simply for the sinne Simler 2. Observ. The challenging of one another into the field forbidden ANd if it be simply unlawfull to kill then let such looke unto it that take it to be their honour and estimation to challenge one another into the field whereupon often ensueth murther for we have otherwise learned in the Scriptures Omnem cupiditatem seipsum ulciscendi vetitam esse That all desire for a man to revenge himselfe is unlawfull Simler For such doe usurpe the Lords office The
and unregenerate are wholly sold over unto sinne and their very conscience is polluted Vrsin 4. In the glorious state of the Saints in the next life the obedience of the Saints shall bee perfect and they shall wholly be conformable to the will of God and then we shall be just not onely by the imputative justice of Christ sed propria essentiali justitia but by a proper essentiall justice and then we shall fully be made like to the image of Christ as the Apostle saith Rom. 8.29 Those which he knew before he also predestinate to be made like the image of his Sonne Marbach Now the contrarie objections are these 1. Object The works of the Spirit are perfect but good works in the regenerate are the works of the Spirit therefore they are perfect Answ. This argument proceedeth from that which is simpliciter simplie and absolutely said to bee of the Spirit to that which secundum quid after a sort is of the Spirit the works of the faithfull are not absolutely the works of the Spirit but they are so the works of the Spirit as they be also our works so they are pure as they proceed of the Spirit but impure and imperfect as they are wrought by man 2. Object They which are conformable to the image of Christ have perfect works The faithfull are conformable in this life to the image of Christ Ergo. Answ. The proposition is true onely of those which are perfectly conformable but so are not the faithfull in this life but onely in part as the Apostle saith 1 Cor. 13.12 Now I know in part and as our knowledge is so is our obedience both imperfect 3. Object There is no condemnation to the faithfull Rom. 8.1 therefore their works are perfect Answ. The argument followeth not for the privilege of the faithfull and their exemption from condemnation dependeth not upon the perfection of their works but upon the perfection of Christs righteousnesse imputed to them by faith 4. Object Christ at his comming shall render unto every one according to his works but it standeth not with Gods justice to give a perfect reward unto imperfect works therefore the works of the regenerate because they shall be perfectly rewarded are perfect Answ. 1. The obedience of the faithfull shall bee perfectly rewarded not according to the law of works but according to the law of faith whereby the righteousnesse of Christ is imputed and is rewarded in them being theirs by faith as fully as if it were their owne 2. Yet Christ shall judge also according to their works not as causes of the reward but as testimonies and lively arguments of their faith Vrsin 5. Object The Scripture ascribeth perfection to the works of the Saints as it is said of Noah Gen. 6.9 that he was a just and perfect man in his time so Hezekiah saith 2 King 20.3 I have walked before thee with a perfect heart Answ. 1. These and the like sayings must be understood de perfectione partium non graduum of the perfection of the parts of obedience not of the degree of perfection that is the faithfull doe exercise their obedience in every part of the law but not in a perfect degree or measure 2. They are said to bee perfect in comparison onely of such as were weake and imperfect 3. And further their sinceritie and perfection is understood as being opposite unto dissimulation and hypocrisie that their heart was perfect toward the Lord that is unfained without any dissimulation in which sense the Prophet David saith Iudge me according to mine innocencie Psal. 7.8 6. Object The Apostle saith Whosoever is borne of God sinneth not 1 Iohn 3.9 the faithfull then being borne of God sinne not Answ. The Apostle understandeth here not the dwelling of sinne but the reigning of sinne for otherwise he should be contrarie to himselfe who had said before chap. 1.8 If we say we have no sinne we deceive our selves and the truth is not in us They which are borne of God sinne not that is sinne though it remaine in them it reigneth not in them as S. Paul saith Though we walke in the flesh we doe not warre after the flesh Vrsin 7. It is evident then that the law was not given to justifie men thereby as the Apostle saith Rom. 3.20 Therefore by the works of the law shall no flesh be justified in his sight for by the law commeth the knowledge of sinne This then is the end and use of the law 1. It sheweth what God is one that loveth justice and hateth iniquitie 2. It is as a glasse wherein we may see that image after the which man was at the first created which now is defaced in him by sinne 3. It is a rule and line after the which wee should square out our life and actions 4. It sheweth the corruption of our nature and so is as a schoolemaster to bring us to Christ Marbach So Augustine saith Hac est utilitas legis ut hominem de sua infirmitate convincat gratiae medicinam quae in Christo est implorare compellat This is the profit of the law to convince man of his infirmitie and to drive him to seeke the medicine of grace in Christ Epist. 200. 6. Confut. That the Morall law nor any precept thereof may be by humane authoritie dispensed with THere remaineth yet one point to be discussed whether any of the precepts of the Morall law may be by humane authoritie dispensed withall wherein the Popes Canonists have heretofore given unto their terrene god an infinite and unreasonable power for these were their conclusions that Papa potest dispensare contra jus divinum The Pope may dispense against the law of God contra jus natura against the law of nature contra novum Testamentum against the new Testament contra Apostolum against the Apostle Papa potest dispensare de omnibus praeceptis veteris novi Testamenti The Pope may dispense with all the precepts of the old and new Testament c. But herein I preferre the judgement of Tostatus a moderate writer of that side who denieth unto the Pope any such authoritie and answereth the contrarie objections 1. Object As among men the Law-maker may dispense with his law so God that gave the Morall law is therefore above the law and may dispense with it and if God may dispense then the Prelates of the Church consequently may dispense because they are in Gods stead Answ. First to the proposition this may bee answered 1. That in humane lawes which tend unto the common good the preservation of the publike state the maintenance of peace and of justice the Law-giver himselfe cannot so dispense as to overthrow the end of those lawes as that it shall be lawfull to disturbe the publike state or such like for this were to evert the very scope and end of the law but yet in particular cases he may dispense as where an order is that every one shall watch
partly figurative of things to come and significative of some spirituall thing partly they had some other politick end and use which not in respect of the figure and type but in some other regard may upon a new institution be observed under the Gospell as the shew-bread or face-bread as it was a figure of Christ is now no more used but yet bread by Christs institution is still retained in the Eucharist as representative of the body of Christ. So they under the Law used washing with water to signifie the inward cleansing and now also in the new Testament upon a new ordinance it is used as the outward element in Baptisme So the observation of the Sabbath the paying of tithes Churches garments Church-musicke and the like were partly ceremoniall partly morall belonging to the service of God to the maintenance of Ministers to externall decencie and comelinesse in which respect though the ceremoniall use be ceased they may be retained still all things being done without offence and to edification according to the Apostles rule 4. But here I cannot let passe untouched an unsound assertion of Lyranus to whom consenteth Lippoman that thurificatio quae de ceremonialibus erat in nova lege remanet that censing and offering of incense being one of the ceremonials of the old Law yet remaineth in the new because it signified nothing to come but only shewed the devotion of the people in the worship of God which is greater in the new Testament than in the old Contra. 1. The offering of incense was a necessarie appertinance to the externall sacrifices of the Law it did continually wait and attend upon them and as the sacrifices did prefigure the holy sacrifice of attonement and passion of our blessed Saviour upon the crosse so the incense did betoken the sweet savour of that sacrifice and the acceptance thereof with Gold as Saint Paul sheweth that Christ hath given himselfe for us an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Beside the oblation of incense did shadow forth the mediation of Christ in offering up the prayers of the Saints as Revel 8.3 Much odors were given to the Angel that had the golden censer to offer with the prayers of the Saints and hereunto alludeth the Prophet David when he saith Let my prayer be directed in thy sight as incense Psal. 141.2 It is evident then that the incense of the old Law was figurative and significative of things to come 2. And true it is that the inward and spirituall devotion is more and greater in the new Testament than it was in the old but not the externall for they had more outward ceremonies and rites prescribed as signes of their devotion than are now required under the Gospell for now they that worship God must worship him in spirit and truth Ioh. 4.24 QUEST IV. How farre the Iudicials are now to be retained FUrther concerning the Judicials of Moses 1. They doe much differ in respect of their observation from the Ceremonials for these are so abrogated as that now to observe the figures and types of the old Testament were great impiety for all such things were observed then vel expresè vel tacitè sub protestatione Messiae futuri c. either expresly or closely under protestation of the Messiah to come now therefore to observe them were to protest Christum nondum venisse that Christ were not yet come But it is not so with the Judicials for they being conclusions and rules of justice grounded upon the Law of nature and first given for the conservation of the peace and politike state of that Common-wealth and not prescribed for any signification or prefiguring of things to come they may now be so farre forth observed as they are found fitting and agreeable unto the state and condition of the people Sic fere Tostat. Lippom. 2. Two wayes is a precept said to be figurale figurative◠one way when it is principally instituted to figure somewhat such were the ceremoniall precepts another ex consequenti by a certaine consequent and so are the Judicials after a sort figurative because they belonged unto that people cujus status erat figuralis whose state was figurative Sic Thom. Lippom. To bee figurative in this sense letteth not but that the Judicials may be retained now seeing they were not appointed or ordained to prefigure any thing as the Ceremonials were 3. But here two strange positions come to be examined the one is of Lippoman That to observe the Judicials tanquam ex lege veteri obligatoria esset mortiferum as binding by force of the old Law were a deadly sinne Tostatus also saith We receive the judiciall precepts given of God tanquam dicta sapientis viri c. as the sayings of some wise man not as of a lawgiver binding us to the observation thereof like as the Romans borrowed their Lawes of the wise Grecians Tostat. qu. 1. Contra. 1. The old Law in the constituting of the Judicials was grounded upon the Law of equity which rule of equity it is no sinne to follow now therefore it is no sinne to follow the rules of the old law as they are grounded upon equity and justice nay therein to depart from them were rather transgression 2. S. Iames saith chap. 4.12 There is one Lawgiver which is able to save and destroy therefore to whom doth it rather belong to give direction for what offences mans life is to be saved and other punishment to be afflicted and for what his life is to bee taken away than unto that perfit and soveraigne Lawgiver who is the author and giver of life and at whose will and pleasure only mans life is taken away To say therefore that the Judicials appointed by God are to be observed now only as the sayings of a wise man not as of a Lawgiver is both to derogate from Gods authority who is the only sufficient Lawgiver and from the sufficiencie of his law which is more perfect than any humane constitutions whatsoever in making these Judicials but equall unto the sayings of other wise men But this question hath beene already handled at large before in the generall questions in chap. 1. Exod. QUEST V. Why these Lawes are called judgements THese are the judgements 1. He saith not Dei judicia sed absolut◠judicia the judgements of God but absolutely judgements for he which observed these was not yet just before God though hee were before men Lippoman 2. This word judgement in the singular signifieth not as judgements in the plurall for judgement in the singular for the most part signifieth condemnation but in the plurall it signifieth tam re◠vindictam quà m innocentis defensionem as well the revenge and punishment of the guilty as the defence of the innocent Rupertus 3. This word judgement is taken three wayes first it signifieth the act of the judgement and understanding which determineth what is meet and convenient to be done and
to bring in such an uncertaintie into the sacred storie as that we should never know in what order any thing was done 2. Beside the manner of speech used by way of transition vers 12. when the Lord began againe to speake of â—actifying the Sabbath afterward or then or further the Lord spake unto Moses c. sheweth that this speech followed immediately upon the other communing which the Lord had with Moses concerning the Tabernacle 3. The space of time even fortie daies while Moses communed with God sheweth that God had conference with Moses about more things than the morall and judiciall lawes rehearsed chap. 20 21 22 23. 4. And the second fortie daies was an unfit that for Moses to receive all these instructions in for then he fell downe 〈…〉 nights before the Lord Deut. 9. â—5 to intreat him for the people there was not then such opportunitie for Moses to receive those directionâ— all the time being 〈…〉 unto God Tostat. qu. â—3 QUEST XXII Why Moses stayed fortie daies with God in the 〈◊〉 WHen the Lord had made an end Which was after fortie daies 1. Because all this time needed not be spent in promulgation of the former lawes which might have been delivered in a shorter time the Hebrewes thinke that Moses further received then their Cabala which if they indeed did understand to be the mysticall doctrine of the Messiah they therein should not thinke amisse but the Jewish Cabala hunteth after letters and syllables and doth gather mysteries out of them which hath no warrant from Moses 2. During then this time beside the receiving of these lawes and instructions Moses no doubt was exercised in the meditation of them and made perfect in the sense and understanding thereof as likewise the mysterie of the blessed Messiah was now revealed unto him 3. And although the Lord by the illumination of his Spirit could in one day have inspired Moses with the knowledge of all these things yet it pleased God that Moses should continue in this exercise the space of fortie daies for these two ends 1. That he himselfe might hereby be more assured of his calling and by this continuall meditation be throughly prepared and made fit 2. And that the people by this miraculous worke of Moses abode with God fortie daies without meat and drinke might be induced to receive Moses message and ministerie with greater reverence Simler QUEST XXIII Why the Lord gave the written law HE gave him two Tables of the Testimonie 1. the Lord gave not the written law to the ancient Fathers but deferred it till Moses time because as the Apostle saith lex non est posita justiâ— the law is not given unto the righteous habebaâ—â— in semetipsis justitiam legis they had in themselves the law of righteousnesse but after that this law of righteousnes grew into oblivion extincta esset in Egyptâ— and was as extinguished in Egypt c. it was necessarie to be renued by the written law Irenaeus 2. Lex data est ut per â—am lux qua in nobis est accendatur c. The law was given that thereby the light which was in us should bee increased Cyril The light of nature being dimmed it was to be cleared and renued by the law 3. Ambros addeth further Lex quid operatur nisi ut omnis mundus subditâ—s fieret Deo c. What else doth the law worke but that all the world should bee subjected unto God c. for by the law commeth the knowledge of sinne 4. Hierom giveth another reason why the written law was given which was first written in all mens hearts because Iudei se solos accepisse legem gloriantur c. The Jewes only boast that they received the law hereby is signified that seeing the law commandeth nothing which was not before imprinted in the heart by the instinct of nature that they qui leges haâ— observavâ—riut c. which should observe these lawes should obtaine the reward c. whether they were Jewes or Gentiles as S. Peter saith In everie nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.35 5. The law also was given to prepare men for the Messiah whose comming then more and more approached for two waies did the old law lead men unto Christ one way Testimonium de Christo perhibendo by giving testimonie of Christ as our blessed Saviour saith All things must be fulfilled which are written of me in the law the Psalmes and the Prophets Luk. 24.44 alio modo per modum dispositionis another way by way of disposing by drawing men from idolatrie and holding them to the worship of the true God and so preparing them for Christ Thomas QUEST XXIV Why the Lord gave the law to the Israelites and to no other people THis law was also given unto the Jewes rather than to any other nation 1. Not for that they only were found to continue in the true worship of God all other nations being given to idolatrie foâ— they also fell presently to idolatrie in worshipping of a golden calfe and the Lord telleth them that he did not set his love upon them for their righteousnesse 2. But the reason was because the Lord would performe his oath and promises to their fathers to make them his people Deut. 7.8 So it appeareth quod ex sola gratuita electione c. that onely by the free and gracious election of God the fathers received the promises and their children had the law given them 3. But if it againe bee asked why the Lord did chuse the fathers of whom Christ should be borne Augustine answereth Quare hunc trahat illum non trahat noli velle dijudicare si non vis errare c. Why the Lord draweth one and not another do not take upon thee to judge if thou wilt not erre 4. The law also was given unto the Israelites especially for these two reasons imponitur duris superbis c. it was imposed first upon them that were stubborne and proud De duobus enim naturalis homo superbit de scientia potentia c. A naturall man is proud of two things knowledge and abilitie or power Therefore because the Jewes might take themselves to bee wiser than other people as both having more knowledge and greater strength to do those things which were requisite God therefore gave them the morall law written both to shew their ignorance in the duties which God required as also their insufficiencie of strength imponebatur etiam lex bonis Likewise the law was given unto the good and well disposed that they thereby might be holpen to performe those duties which they desired To this purpose Thomas ibid. 5. Hierom seemeth to give another reason of giving the morall law unto the Israelites first the Lord gave them his morall law but after they had committed idolatrie than hee required sacrifices to bee offered unto him rather than to idols Auferens
as if they had offered a sacrifice they did consecrate their ministery and service herein to God as Iunius readeth because they were employed in the Lords businesse and were carried away with a zeale of his glory 3. Beside by this their fact consecrati sunt ministeriâ— they were consecrate to the ministery and service of God as Deut. 10.8 it is said The Lord the same time separated Levi where reference is made unto this fact of the Levites and this is the blessing which here is bestowed upon them 4. Some understand it thus Vnusquisque in filio in fraâ—re suo erit per hanc actionem consecratus Every one by this action shall be consecrate in his sonne and in his brother Cajetane So also Gallas that is they and their posterity should hereby be consecrated unto God But seeing the word is in the imperative consecrate ye the meaning is rather that they should consecrate every one his hand intersiciendo filium c. in killing his sonne or brother Vatab. Calvin And so is it expounded Deut. 33.9 where it is said that the Levites knew not their owne sonnes or children but mention is not made of slaying their sonnes before QUEST LXXIV Of the time when Moses came downe from the mount and when he returned againe Vers. 30. ANd when the morning came 1. This was the next day after the idolaters were slaine which was the very day of Moses comming downe from the Mount which was the fortieth day of his being in the Mount with God for that day was the publike solemnity celebrated by the Israelites to the honour of their new golden god as it appeareth by their melody and dancing as Moses came downe from the Mount the same day when Moses returned to the campe which might bee about the sixt houre of the day he cast the golden calfe into the fire and armed the Levites against their brethren the next morning he had this communication with the people Tostat. quast 37. 2. Now whereas Moses saith upon this next day that hee would goe up to the Lord to intreat for them some thinke it must be understood of his going up againe into the Mount as it is written Deut. 9. Cajetane Borrh. So that this his going up was when he stayed other forty dayes and nights as he had done before to make supplication for the people Simler And then this followed not immediately after hee had thus said but certaine dayes after other things comming betweene Tostat. qu. 38. 3. But it seemeth that this was another going up unto God than when hee stayed there forty dayes the second time for this going up was the next day after Iun. But many things came betweene before his second solemne going up which are rehearsed in the next chapter QUEST LXXV Why Moses urgeth the greatnesse of their sinne Vers. 30. YE have committed a grievous sinne c. 1. There were two dangers to be feared in the people on the one side security and extenuating of their sinne and on the other desperation therefore to prevent the one he telleth them of the greatnesse and grievousnesse of their sinne and to helpe the other he promiseth that he will goe up and pray for them Simler 2. And here lest they might thinke that they only had sinned which were punished he telleth them that even they which remained were guilty also of a great sinne Tostatus As our blessed Saviour telleth the Jewes that they were not the greatest sinners whom Pilate had put to the sword but that others should repent lest they likewise perished Luk. 13. Ferus 3. And Moses still urgeth the greatnesse of their sinne ut ipsi quoque supplices confugiant â—d Dei misericordiam that they also themselves should by their supplications flee unto the mercie of God Calvin 4. And this Moses doth to take from them a false opinion lest they should thinke to be excused in this sinne by their good intention that they made the golden Calfe to the honour of God Ferus 5. And that which Moses doth here in telling the people of their sinne the Law of Moses practiseth still In bringing men to a knowledge of their sinnes Ferus QUEST LXXVI Why Moses speaketh as it were doubtfullâ— If I may pacifie him c. Vers. 30. IF I may pacifie him for your sinne 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulai is not taken here as a signe of doubting for Moses being a faithfull man and full of confidence did not doubt in his prayers for he that doubteth either maketh question of Gods power that he is not able to grant that which hee asketh or he is not perswaded of his mercie and goodnesse he that doubteth hee shall not receive that which he asketh bonitati Dei injuriam facit doth offer wrong unto the goodnesse of God which he distrusteth And such an one as asketh not in faith shall receive nothing of the Lord as S. Iames saith Iam. 1. If Moses then had prayed doubtfully he had not obtained that which he prayed for Tostat. qu. 40. 2. But Moses speaketh thus either in respect of the temporall punishment which hee was not sure whether it should wholly be remitted for in temporall things wee have no assurance De fide salute certi esse debemus in precibus Wee must be sure in our prayers of faith and such things as concerne our salvation Simler Or rather he useth this doubtfull speech Ne secure de petenda venia cogitent That they should not be secure in asking of pardon Calvin Difficultatem veniae significaâ— He signifieth hereby how hard it was to obtaine pardon for them Gallas that hee might more effectually move them to repentance Ferus As in the like sense this phrase is used in other places of Scripture as Ioel 2.14 If perhaps he will returne and repent him of the evill Iosh. 14.12 It may be the Lord will be with mee 1 Samuel 14.6 It may be the Lord will give deliverance by us So 2 Tim. 2.25 If so be the Lord give them repentance to know the truth Pelarg. QUEST LXXVII Why Moses againe intreateth the Lord seeing he was pacified before vers 14. BUt what needed Moses to have intreated the Lord seeing it is said that he had repented him before of the evill which he had threatned vers 14. 1. Ferus thinketh it was an infirmitie in Moses that having heard before that the Lord was pacified iterum quasi nihil tale audierâ—â— sâ—lliciâ—â—â—â—rat yet prayeth againe as though he had heard no such thing So also Calvin Quod dubitanter inchoent precâ—s That the faithfull begin their prayers doubtfully till faith prevaile But this prayer of Moses proceeded of faith for otherwise the Lord would not have heard him as he did Deut. 9.20 it shewed not then his infirmity 2. Some thinke that Moses obtained nothing at his first prayer but was kept in suspence But this is before confuted quest 40. 3. Some are of opinion that Moses prayer
brightnesse it is like so long till the Tabernacle which he had pitched without the host was brought into the campe and so the Lord was knowne perfectly to be reconciled but of this there can be no certainty 1. Some thinke that Moses had not this shining in his face continually while it lasted with him but that while hee was conversant among the people his face did not shine but when hee went in unto God the brightnesse was renued and then he came forth and covered his face when he spake unto the people 2. But it is evident out of the text that Moses face continually shined while this brightnesse remained with him for when he went in unto the Lord he removed the covering from his face his face then shined before hee went in unto the Lord for otherwise he needed not to have covered it his brightnesse then was not renued alwayes when he went in but he had it before Yet it may be granted that when he went in unto God aliqualiter suscipiebat augmentum it might receive some increase and augmentation Tostat. quaest 28. 4. Places of Doctrine 1. Doct. God only writeth in the heart Vers. 1. HEw thee two tables of stone and I will write As Moses hewed the stone and prepared the tables but God did write in them So man may move exhort prepare and stirre up But God only docet intus teacheth inwardly writing in mens hearts by the finger of his Spirit Ferus As Paul may plant Apollos water but God giveth the increase 1 Cor. 3.6 2. Doct. Sinne is no substance Vers. 7. FOrgiving or taking away iniquitie If God take away iniquity and sinne and yet spareth sinners then there is great difference betweene sinne and the sinner it followeth then that sinne is not a substance but an accident Marbach The Apostle defineth sinne to bee a transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3.4 as then justice and righteousnesse which is obedience to the Law is no substance but grace infused so sinne which is the transgression of the Law is an evill quality or habite no substantiall thing 3. Doct. Gods generall promises must be specially applied by faith Vers. 9. PArdon our iniquity and sinne God had proclaimed himselfe before to be mercifull forgiving sinne But Moses is not contented with a generall apprehension of Gods mercy but laboureth for a particular assurance thereof so it sufficeth not generally to know the attributes of God nisi speciali fide applicemus unlesse we make speciall application of them by faith Pelarg. As S. Paul saith of Christ Who loved me and gave himselfe for me Galath 2.20 4. Doct. Of the right manner of praying Vers. 8. MOses made haste and bowed himselfe c. Moses here teacheth us a right forme of prayer 1. First though he had prayed before yet he prayeth againe teaching us to pray often 2. He humbleth himselfe bowing to the ground 3. He prayeth in secret in the mount lifting up his minde unto God 4. He is not long in prayer but compendious 5. He prayeth not for himselfe only but for the people 6. He ascribeth all to Gods mercy confessing his and the peoples sinnes If wee follow this paterne and president in our prayers we cannot pray amisse Simler 5. Places of Controversie 1. Controv. That reconciliation is not denied unto any upon their repentance Vers. 1. HEw thee two tables In this chapter is set downe the reconciliation betweene the Lord and his people who although they had committed a great sinne yet the Lord upon their repentance receiveth them to mercie Which confuteth the errour of the Novatians who denied pardon or reconciliation to them which had sinned against their conscience Marbach Whereas both David after those two great sinnes of adultery and murder and Peter after his deniall of Christ were upon their repentance restored to Gods favour 2. Controv. That man cannot prepare his owne heart PRocopius giveth this note that whereas the Lord did both prepare the first tables and writ in them it signified that God first suo spiritu paravit cordis tabulas suo spiritu impressit by his Spirit prepared the tables of the heart and by his Spirit printed them but these second tables of the heart quilibet per poenitentiam praparet every one prepareth by repentance But it is not in mans power to prepare his owne heart who of himselfe cannot thinke a good thought 2 Cor. 3.5 God only must open our heart as he did the heart of Lydia Act. 16.14 3. Controv. All sinne against the holy Ghost irremissible Vers. 7. FOrgiving iniquitie transgression and sinne Cajetane noteth hereupon that Quodlibet peccati genus veniam apud Deum invenit c. there is no kinde of sinne which doth not finde forgivenesse with God And whereas it is said in the Gospell that sin against the holy Ghost shall never be forgiven it is not contrary to this hîc est sermo de venia peccatorum ex parte Dei for here is speech of forgivenesse of sinne on Gods behalfe there ex parte peccantis indispositi on the behalfe of the sinner which is not disposed to repentance and so he concludeth that regulariter ordinarily such shall not obtaine pardon c. So herein he seemeth to concurre with Bellarmine that sinne against the holy Ghost is not simply irremissible sed non ordinarie ut plurimum but not ordinarily and for the most part Contra 1. Wee grant indeed that in respect of Gods omnipotencie and al-sufficient and abounding mercie there is no sinne that is unpardonable yet in respect of the invincible hardnesse of heart in such impenitent sinners which cannot repent it is irremissible 2. The Apostle saith It is impossible that such should be renued by repentance such namely as sinne against the holy Ghost If then it be impossible for any sinne to be forgiven without repentance and it be impossible for such to repent then it is impossible for such to be forgiven See more hereof Synops. Centur. 4. error 73. 4. Controv. The Virgin Marie not privileged from sinne Vers. 7. ANd not making innocent But the Latine text readeth thus Nullus apud te per se innocens est None of himselfe is innocent before thee which text as they reade it doth include that none are innocent before God and so consequently that the Virgin Marie was not free from actuall sinne much lesse originall which question though it be not yet defined in the Romane Church yet Tostat quaest 8. thinketh it more probable that the Virgin Marie was not conceived in originall sinne and then he maketh this answer that true it is that none is innocent before God per se of themselves yet with God it is all one as in his mercie ex nocente innocentem reddere c. he can make a sinner to be innocent so ne nocens esset efficere he can bring it to passe that they should not sinne at all But the question is not
of plants in growing and increasing of beasts in sense and moving of God and Angels in understanding 2. As God can doe all things by his power so man by wit reason and are doth compasse many difficult things 3. As God is the principall end of all things so man is the secondary end for whose use all things were created and he for the glory of God I will also set downe more at large the divers conceits of Augustine of this creating of man according to Gods image 1. He thinketh this image and similitude chiefly to consist in the soule and secondarily in the bodie because it was made to bee obedient to the soule and of an upright forme to behold the heavens lib. 83. quest 51. 2 Hee placeth Gods image in man in this that as all things are of God so all men had their beginning from Adam qu. 45. ex vet test 3. Hee thinketh this image to consist in mans dominion over the creatures de Genes cont Manich. c. 22. 4. The soule is like unto God because it is whole in the whole body and in every part thereof it neither increaseth nor decreaseth with the body 5. The soule expresseth the image of the Trinity in the understanding will memory which are three faculties yet make but one soule 6. The soule liveth by it selfe and doth also quicken the body as God quickneth all things 7. The soule beareth the image of God in reason the similitude of likenesse of God in charity lib. de spirit anim c. 39. Thus Augustine varieth placing this image sometime in one thing sometime in another But to put all out of doubt the Apostle sheweth how we are to understand the image of God in man Eph. 4.24 Which after God is created in righteousnesse and true holinesse Coloss. 4.10 Put on the new man which is renewed in knowledge after the image of him that created him This image then consisteth not so much in the substance of the soule or in the naturall faculties thereof as of understanding free will memory but in the knowledge and illumination holinesse and justice of the soule which are now wrought in man by grace and then were given by creation Our reasons are these 1. If this similitude and image were in the spirituall essence and substance of the soule both wicked spirits and wicked men should have the image of God for the substance of spirit and soule remaineth in them 2. Ambrose thus reasoâ—eth Deus non damnat imaginem suam c. God doth not damne his owne image or send it into hell fire c. but the soules of the wicked are damned ergo the image is not in the substance of the soule imago illa c. that image wherein thou wast made after the likenesse of God is not condemned but crowned Serm. 10. in Ps. 119. but the righteousnesse and holinesse of the soule only is crowned 3 That image after which men are naturally begotten is not the image of God for it were absurd if not impious to say that Gods image may naturally be propagated but men by nature receive the image of â—he â—â—asonable soule as Adam begat Seth in his owne likenesse after his image Gen. 5.3 that is like unto him both in soule and bodie wherefore the image of God consisteth not in the substance of the reasonable soule 4 That image of God after the which Adam was created is by his fall utterly lost and extinguished for otherwise this image need not to bee renewed and revived in us as it is by Christ as the Apostle sheweth Ephes 4.24 Coloss. 3.10 the fore-cited places but the substance of the reasonable soule with the naturall faculties and powers thereof are not lost therefore therein is not expressed this image To this purpose Augustine that the whole man both in his inward and outward part inveteravit is waxen old and decayed by sinne the inward man is renewed now by grace the outward man shall bee restored in the resurrection lib. 24. contr Faustum Epiphanius therefore had no reason to note this as an heresie in Origen for saying that Adam had lost by his transgression the image of his creation epist. ad Ioann Hierosol He might as well charge the Apostle with heresie who saith the newe man is renewed after the image of him that created him but there need no renewing where is not first a decaying nor a restoring of that which is not lost QVEST. XXIX Why it is added God created them male and female Vers. 27. THâ—â— God created man in his image c. 1. To take away all ambiguitie lest man might be thought to have beene created according to his owne image it is added in the image of God created he him 2. Thrice in the same verse Moses maketh mention of the creation of man left any might imagine with the Philosophers that man had no beginning but was eternall 3. Mention also is made of male and female that both man and woman should be knowne to be made according to Gods image though man first and as the more principall Iun. 4. And Moses saith he created them male and female not created him contrary to the conceit of Plato and some Hebrewes which thinke that Adam was at the first created both a man and woman and afterward divided in twaine Mercer QVEST. XXX Of mans rule and dominion over the creatures Vers. 28. RVle over the fish of the sea the foule of heaven and over every beast Theodoret thinketh that the great Whales were exempted from the dominion of man q. 20. in Gen. but his conceit is contrary to the text which giveth man rule overall the fish and Basil reporteth that he had seene great whirlpooles of the sea taken and subdued by the will and industrie of man hom 10. in Genes This rule and dominion of man was absolute before his fall for then both man should have beene of more excellent government by reason of his excellent wisdome to keepe the creatures in subjection and the beasts also by Gods providence should have had a naturall inclination to obedience a president whereof we have Gen. 2. when all the creatures presented themselves before Adam to receive their names of him Since Adams fall this preeminence and dominion of man over the beasts is greatly diminished and impaired that as he first disobeied his Creator so they also have cast off mans yoake yet not withstanding though now men have not so absolute a command over the creatures his Lordship and authority remaineth still which he exerciseth over the creatures by these foure wayes and meanes First there remaineth yet a naturall instinct of obedience in those creatures which are for mans use as in the oxe asse horse wherein Gods mercy appeareth that though man by his sinne be deprived of his authority over the wilde and great beasts as lyons beares yet the more necessary and serviceable creatures are kept in subjection still such a naturall
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion
spiritually to bee interpreted as some have thought because Eva was tempted with a visible object it was pleasant to the eyes Gen. 3.6 Secondly we hold it a curious matter to search what kind of tree it was 1. whether a vine tree as some thinke because of the institution of the Sacrament where wine is used which is a signe of Christs bloud not a remembrance of mans transgression 2. or a fig-tree as Theodoret. qu. 28. in Gen. because they made them aprons of fig-tree-leaves whereas they had cause rather to abhorre that tree of all other and therefore not to use the leaves 3. or whether any tree rather than a fig-tree as Tostatus or an apple tree because it is said Cant. 8.6 I raised thee under an apple tree c. which words have an allegoricall sense None of these certainly bee affirmed the Scripture having not expressed it Thirdly it was called the tree of knowledge of good and evill 1. Neither because it endued them with reason and understanding as some of the Hebrewes and Oukelos translateth of whose fruit they which eat shall know good and evill for being created according to Gods image they are made reasonable soules 2. Neither because it gave them indeed sharpnesse of wit as Iosephus 1. lib. antiquitat for God then would not have forbidden man the use of it being for his good 3. neither as Ramban because before only by a naturall instinct as other creatures they were led for then as R. Moses well noteth they should have gained and not lost by eating of the tree of the knowledge of good and evill 4. neither was it so called because of the lying and entising words of Satan that promised they should be as Gods knowing good and evill as Tostatus Pererius upon this place for it was thus called before the tentation Gen. 2.9.17 and God forbiddeth them to eat of it under that name so that it is most like to have beene so called by God himselfe 5. We thinke rather it was so called of the event because by transgression of Gods commandement in eating of the forbidden fruit they had an experimentall knowledge a speculative knowledge of good and evill they had before as the rich man hath of poverty what good they had lost and what evill they were fallen into and this is the sentence of most of the fathers Neither doth that place hinder this interpretation Gen. 3.22 because the Lord saith man is become as one of us to know good and evill that seeing man in knowledge was now become like unto God and this experimentall knowledge is not in God therefore it cannot be so taken for here the Lord speaketh ironically not that man was now become like indeed in knowledge to God for it is not to be thought that mans knowledge was increased by his sinne and if it were so Sathan had not lied in promising them to bee like unto God but the Lord derideth mans folly that was brought into such a foolish conceit to thinke by breaking the commandement to be made like to God 6. This tree of knowledge of good and evill may bee also mystically understood of that perfect and absolute knowledge which God hath reserved to himselfe the which they are forbidden to search after but to content themselves with that gift and portion of knowledge which God had already abundantly given unto them Mercer in Gen. 2. v. 16. QVEST. XIII Of the river of Paradise Vers. 10. OVt of Eden went a river c. and from thence it was divided into foure heads 1. These foure heads had not their beginning in Paradise as some have thought but the river out of the which these foure heads of branches issued forth came out of Eden and is found to have his head or fountaine in the mountaines of Armenia the great there this river Euphrates is called Pac Perath the flowing out of Euphrates Iun. 2. Neither was this river divided into foure heads in Eden before it came to Paradise which seemeth to be the opinion of Eugubinus for from thence that is when it had passed thorow the garden it parted into foure streames 3. Neither doe I thinke that the two great rivers Tigris and Euphrates doe first run together thorow Paradise and then divide themselves into foure brookes as Mercerus thinketh for this is but one river that came out of Eden to water the garden and beside the rivers Tigris and Euphrates touch not together till they come to the Towne Massica not farre from Babylon and then they part againe and one streame runneth along by Seleutia another by Babylon Calvin ex Plin. lib. 6. c. 26. but Paradise is supposed to have beene situate more eastward than Babylon 4. Neither can I subscribe to their sentence that make Physon and Gihon to bee the two doores or passages whereby the river Tigris entreth into the Sea for they are too remote from Paradise and therefore serve not fitly for the description of the river of Paradise 5. Nor yet can we properly make these foure heads to be the two rivers Euphrates and Tigris before they enter into Paradise and the two streames whereinto they are parted againe beneath Paradise which is the opinion of Calvin and Iunius edition 1. which else-where I have approved as most probable But these reasons make against it 1. wee must have but one river that commeth out of Eden into Paradise not two 2. These too rivers joyning together and parting againe are still not foure but two streames 3. The text saith that from thence that is as the river runneth out of Paradise it is divided into foure heads wee must then seeke for these foure heads at the comming forth not at the entring 6. Tostatus thinketh that this river made a great lake after it passed Paradise and from thence branched forth into foure streames but then not the river but the lake should be divided 7. Barcephas hath this conceit that this river ran under the Ocean and so brake forth in divers places of the earth lib. de Paradis But Moses description is against him who maketh this river immediatly to divide it selfe from Paradise and sheweth what countries every one of them compasseth 8. Wherefore I thinke it more probable that this river which runneth through Paradise is the river Euphrates which afterward streameth into foure rivers as they are here described by Moses Of this opinion is Iosephus who best knew the situation of those countries as he is cited by Ambrose Iosephus historiographus paradisum c. dicit rigari slumine qui dividâ—â—ur in 4. fluviâ—s Iosephus the historiographer saith that Paradise is watered with a floud that divideth it selfe into foure rivers epist. 42. First then it is certaine that Euphraâ—es that great river did send forth divers chanels and streames out of it more than one or two as Iunius proveth out of Ptolomy lib. 5. Geogr. c. 23. Câ—lvin out of Arrianus lib. 7. Secondly it is evident that there were
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
as is expressed Gen. 1.27 God created them male and female which story being briefly set downe in the first chap. is by way of recapitulation rehearsed more at large in the second chap. QVEST. XXXIIII How the creatures were brought to Adam Vers. 19. GOd brought them unto man to see how he would call them 1. We neither thinke that Adam gathered the cattell together as the shepherd his sheep 2. Nor yet that they were brought to Adam by the Angels for the text saith that God that formed of the earth every beast of the field brought them by his secret moving and stirring of them to present themselves to Adam as they did afterward to Noah when they went into the arke 3. Neither was this imposition of names done mystically nor historically as some thinke 4. Nor yet doe wee thinke that the beasts were not brought before Adam but his eyes so illuminate that hee saw them every where in their places for this is contrary to the text which saith God brought them 5. Nor yet is it to be imagined as Barcepha reporteth it to be the conceit of some that Adam sate in some high place in Paradise his face shining as Moses did and that every beast come as he was called and bowed the head as he passed by not being able to behold Adams face for brightnesse for these are but mens conceits 6. But we thinke that all the beasts by Gods secret instinct were gathered to Adam for these causes 1. that man seeing his excellent creation farre surpassing all other might thereby be stirred up to praise his Creator 2. that there might be a triall of Adams wisdome hee brought them to see how he would call them 3. that by this meanes the Hebrew language wherein those names were given might be sounded 4. that mans authority and dominion over the creatures might appeare for howsoever man named every living creature so was the name thereof 5. that man finding among all the creatures no helpe or comfort meet for him v. 20. might have a greater desire thereunto and more lovingly embrace his helper which should be brought to him QVEST. XXXV How an helpe could not be found meet for Adam FOr Adam found he not an helpe meete for him c. 1. not as Ramban noteth Adam could finde none to whom to give his name as he did to the woman calling her of ish ishah but it must bee understood of the nature of man that an helpe could not bee found answerable to him 2. R. Eliezer doth so interprete as that God could not finde an helpe but God knew that alreadie hee needed not for that cause to bring the creatures before Adam hee then that is Adam could not finde one for himselfe 3. But impious is the conceit of R. Sel. that man companied with every sort of beast and so could finde none apt and meet for him Mercer QVEST. XXXVI Of the excellent knowledge and wisdome of Adam FUrther by this imposing of names upon the creatures appeareth the great knowledge and wisdome of man 1. in naturall things for names were given at the first according to the severall properties and naâ—ure of creatures and if Salomon had such exact knowledge of beasts and fowles of trees and plants even from the Cedar to the hysop 1 King 4.33 no doubt Adam had greater knowledge whom we may safely hold to have beene farre wiser than Salomon notwithstanding that place 1 King 12. where Salomon is said to bee the wisest of all before him or after him for that is spoken of the common generation of men where both Adam is excepted created after Gods image and Christ that holy seed borne without sinne this place then needed not to have forced Tostatus to preferre Salomon before Adam in wisdome 2. Adam had also the knowledge of supernaturall things as he was not ignorant of the mystery of the Trinity according to whose image he was made one part whereof is knowledge Coloss. 2.10 3. It may also be safely held that Adam had knowledge of Christ to come though not as of a redeemer for that promise was first made after mans fall Gen. 3.15 but as of the author and fountaine of life whereof the tree of life in Paradise was a symbole 4. And whereas some thinke that Adam and the woman were not ignorant of the fall of the Angels as Catharinus upon this place yet it seemeth to bee otherwise as may appeare by the conference of Sathan in the serpent with the woman wherein she is altogether without suspition and the knowledge of the fall of Angels would have made her more cautelous not to have committed the same sinne of pride in desiring to be like unto God though not in the same measure or degree QVEST. XXXVII Of Adams sleepe Vers. 22. GOd caused an heavy sleepe to fall upon man and he slept 1. This was not a naturall sleepe as some thinke which Adam fell into by reason of his wearinesse in taking view of the creatures buâ— an extraordinary sleepe caused by the Lord who could otherwise have effected his purpose but it pleased him to use this meanes Mercer 2. This was an heavy sleepe the word is tardemah teunivah signifieth a light sleepe shenah a more profound sleepe but thardemah is the deepest sleepe of all 3. R. Isaac Cara thinketh that man was cast into a sleep to signifie that he should be as asleep in the house not given to contention and strife 4. We doe thinke that as this was a sound heavy or deepe sleep of the body so the soule of Adam was in an ecstasis or trance being illuminated of God as it may appeare by this that when he awaked he knew that the woman was taken out of him 5. And this was done Adam sleeping rather than waking both that neither Adams sight might be offended in seeing his side to be opened and a rib taken forth nor yet his sense of feeling oppressed with the griefe thereof which was not only by sleepe mittigated but by the power of God concurring with the ordinary meanes for we see by experience that sleep is a binding of the sense QVEST. XXXVIII Why the woman was made of one of Adams ribs ANd he tooke one of his ribs and closed up the flesh in stead thereof First the reason is evident why it pleased God to make woman out of the body of man not of the earth as he had made man 1. That hereby might appeare the preheminence that man hath over woman as the Apostle noteth 1 Cor. 11.7 8. that as man is the image and glory of God so the woman is the glory of the man because shee was taken out of man And therefore also the woman hath her name and denomination of man because she was taken out of him v. 23. 2. Another cause of this worke was that it might be a surer bond of love that the man knowing the woman to be taken out of him might more firmely set his
vanish howsoever some in their heat and intemperance are not afraid to call them Sabbatorum errores yea hereticall assertions a new Jubile Saint Sabbath more than either Jewish or Popish institution God grant it bee not laid to their charge that so speake or write and God give them a better mind 2. Doct. The soule is not part of Gods substance SEcondly where it is said God breathed into the face of Adam the breath of life we are not thereby to gather that the soule of man is part of the divine substance to the which opinion Lactantius seemeth to have inclined lib. 2. divinar institution for as the breath is no part of his substance that doth breath so neither is the soule of Gods essence that gave it for then the soule of man if it were of the divine nature it should be immutable and without beginning from all eternity as God is 3. Doct. There is but one soule in a man THirdly from hence it may be concluded that there is but one soule in man and that all the other faculties of sense and powers of nature are but handmaids to the soule waiting upon it and departing with it therefore God is said to have breathed into man the spirit of lâ—â—e that is the reasonable soule because the body no longer doth breath or live than the soule is present We doe therefore refuse Origens conceit upon these words Mat. 24.51 The Lord will divide or cut him off that is the spirit of the wicked shall returne to God and their soule shall goe to hell hee maketh A difference betweene the spirit and soule contrary to the Apostle who saying be ye renewed in the spirit of your soules and minds Eph. 4.24 sheweth 〈◊〉 the spirit belongeth to the mind or soule as the purer part thereof 4. Doct. Paradise was a place not altogether unknowne FOurthly whereas Paradise is described by the countrey of Eden where it was situate and by the knowne rivers of Tigris and Euphrates we inferre that Paradise then was not a place secret and unknowne as Bellarmine supposeth lib. de grat prim hom c. 12. for if it had beene unknowne in those dayes the Lord needed not to set the Cherubims to keepe it with A sword shaken And if it be objected that Paradise was never found out by any the answer is easily made 1. because it was kept by the Angels with great terrour that none durst approach 2. The Infidels and incredulous persons regarded it not 3. The faithfull looked for a much better Paradise in heaven and therefore sought not after it And herein we have the judgement of Pererius against Bellarmine one Jesuit against another lib. 3. in genes qu. 5. de paradis 5. Doct. The terrestriall Paradise is not now extant FIfthly whereas Bellarmine affirmeth that the terrestriall Paradise is yet remaining and that Henoch and Elias are there kept it appeareth by the description of Paradise to bee a meere fable 1. Paradise was planted where the knowne rivers Tigris and Euphrates ran together which is either in Armenia or Mesopotamia or some of those knowne countries then if Paradise were now extant in the world it is like that in all this time it should have beene found out by the inhabitants of those places 2. The floud over-flowed the highest hils 15. cubits Gen. 7.20 then Paradise also was covered with the water where if Henoch then was he must have also perished in the waters being out of Noahs Arke 3. The scripture maketh mention now of no other Paradise but heaven 2 Cor. 12 13. S. Paul calleth it the third heaven Paradise 4. Pererius sheweth Ruperius and Gregory to have beene of this mind that Henoch was not translated to the terrestriall Paradise to the which he subscribeth against Bellarmine 6. Doct. Marriage is not to be prohibited to any SIxthly whereas the Lord saith vers 18. It is not good for man to bee alone wee enforce this text against the popish forced virginity for whereas God saw it was not good neither for Adam then present not for his posterity which should have more need of the remedy to bee alone they contrariwise constraine their Priests and votaries to live alone depriving them of that mutuall helpe and society which God hath appointed for their comfort and to be a remedy against sinne and that this place is understood not of the marriage of Adam only but of all the faithfull Bellarmine confesseth lib. de Matrim cap. 2. 7. Doct. Polygamie condemned SEventhly vers 24. They shall be one flesh and as this place is alleaged Matthew 19. 5. They two shall bee one flesh This place sheweth the corruption of polygamie which is the having of many wives for if God had seene it good for one man to be joyned to two or divers women he would have made at the first to one man more helpes than one 5. Places of confutation 1. Confut. Experimentall knowledge of evill not to be desired 1. THe Maniches objected why did God forbid man to eate of the tree of the knowledge of good and evill would he have him like unto bruit beasts that cannot distinguish betweene good and evill Augustine answereth this experimentall knowledge of evill which Adam got by transgression was not the wisdome of an happie but the experience of a miserable man for Christ knew no sinne by his experience though he knew it by his saplence or wisdome 2. Confut. Why God gave a commandement that man would not keepe 2. WHy did God give a commandement that man should not keepe and why did he not make him so that man should not have fallen Ans. 1. God gave man this precept that hee might shewe his obedience and though he foresawe he would sinne yet he also provided a remedie and redeemer for his sinne 2. Though hee be in a better state that cannot sinne at all yet his state is good and not to be complained of that if he will cannot sinne lib. cont adversar leg c. 14. 3. Confut. against Celsus 3. CElsus derideth this storie of the making of the woman and counteth it a fable Origen answereth if you will not beleeve Moses why doe you credit Hesiod your Poet who hath the like narration how Vulcan made a woman out of clay whom all the gods adored Venus gave her beautie Pallace comelinesse of bodie Mercurius wit whereupon she was called Pandora which opening the lidde or cover of the tunne divided care and griefe unto men that lived without before Origen lib. 4. cont Câ—lsum 4 Confut. Paradise planted in a knowne place 4. THe Papists object thus Bellarmine would proove that Paradise was an unknowne place because it is said the river that went out of Eden did divide it selfe into 4. heads But there is no such river in Mesapotamia Bellar. lib. 1. de grat prim homin c. 12. For further answer to this objection I referre the reader to q. 13. before these 4. streames might be known in former
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire
to be worshipped as God but onely in knowledge to be like unto God neither can Adam be properly charged with covetousnesse as Hugo S. Vict. doth unlesse it be taken for an immoderate desire of any good thing more than is fit of the other sort is Cajetan who would lessen the womans offence both in the thing desired which was the knowledge of good and evill the externall act in coveting the fruit which was faire to the eye in regard of her sex being a woman and the weaker vessell But this notwithstanding the womans offence in the nature thereof was the greater as before is shewed QVEST. XIII Whether Eve added to the commandement and spake doubtfully Vers. 3. NEither shall ye touch it lest ye dye c. 1. Ab. Ezra noteth that the serpent useth the name Elohim speaking of God not Iehovah because hee knew it not But that is not the reason for the woman useth also the name Elohim who was not ignorant of Iehovah but Satan of purpose forbeareth to use that name Iehovah which is a name of mercy and urgeth in the name Elohim the severity of God Mercer 2. Neither doth the woman adde any thing to Gods precept that they should not touch it but faithfully expoundeth the meaning of the precept some Hebrewes think that Satan took occasion hereby to move the woman to touch the fruit that seeing she died not by touching shee should though the Hebrew particle pen be not alwayes so taken yet it appeareth so to bee used by the woman because Satan hereby taketh occasion to put her out of doubt that shee should not dye at all See Muscul. Iun. though Mercerus herein dissent from them QVEST. XIIII Why Eve gave to her husband Vers. 6. SHe gave to her husband with her c. 1. This sheweth not that Adam was at this time with Eve as some Hebrewes thinke he might come before the tentation was finished The meaning is that he might eat with her that is as she had done 2. Some thinke that before the woman did forbeare to eat of the fruit supposing it was poyson and so present death but the truth is that hitherto she had abstained in obedience to the commandement 3. Neither did she give it to Adam lest if she died he might have taken unto him another woman as some Hebrewes imagine for shee was the onely woman in the world but she was desirous to make her husband partaker of her happinesse as she thought Mercer QVEST. XV. How many wayes the eyes of the body and minde are said to be opened Vers. 7. THeir eyes were opened Their eyes of the body and minde are said divers wayes to bee opened the eyes of the body three wayes 1. When they that are blinde are made to see as Christ caused the blind to see 2. When he that hath his eyes seeth somewhat which he saw not before as Balaam his eyes were opened when hee saw the Angell with a naked sword 3. When they which see discerne that which they perceived not before as the Disciples discerned Christ in the breaking of bread The eyes of the minde are opened likewise three wayes 1. When men are brought from ignorance and darknesse to the knowledge of Christ. Act. 26 18. 2. When men are brought by affliction to know themselves as the prodigall childe is said to come to himselfe Luke 15.17 3. When a mans sinne when it is committed presenteth it selfe as Iudas sinne did when hee had betrayed Christ. Thus the eyes of Adam and Eves minde were opened to see their sinne and the eyes of their body were opened to see and discerne the deformity of those parts which were comely before Muscul. QVEST. XVI How their eyes are said to be opened Vers. 7. THeir eyes were opened and knew that they were naked 1. Not that they were either blinde before for how could Eva have seene the fruit of the tree that it was faire to the eye if shee had beene blinde 2. Neither as Iosephus thinketh lib. 1. antiquit c. 1. by the eating of the forbidden fruit had they gotten a sharper wit and understanding for then the eating thereof had bin a gaine unto them 3. Neither is it so said as R. Salomon conjectureth because now first they began to have knowledge of evill for as they had knowledge of good before so as by the contrary they had the knowledge of evill also but now indeed they know evill by miserable experience 4. But now their eies were opened the eyes of their minde and conscience to see and acknowledge their sinnes and disobedience wherein they were blinded before and to feele the rebellion and disobedience of their members in their disordered and unruly motions which maketh them for shame to cover them which use of vailing and covering the secret parts even nature hath taught the barbarous nations which even in their baths as Augustine writeth will not have their unseemely parts uncovered the like Strabo reporteth of the Indians and Diodorâ—â— Siculus of the Aethiopians that going naked in the rest of their body use to cover their secret parts QVEST. XVII Why they made aprons of fig-leaves ANd they sewed fig-tree leaves 1. Not because the fruit thereof whereof they had tasted was forbidden for they would so much more have abhorred the leaves thereof 2. Neither to betoken the desire of the flesh now procured by sin which they say is provoked by the rubbing of the fig leaves 3. Nor yet as the testimony of repentance because fig leaves doe pricke and sting the flesh 4. Neither yet need wee run to allegories that this covering with leaves or with fruit betokeneth the vaine excuse and defence of sinne 5. But they made them aprons of fig leaves both being fit for their breadth and ready at hand for no other cause than to hide their nakednesse whereof they were now ashamed QVEST. XVIII Why man was created naked NOw if it be further asked why man was created naked I answer 1. with Basil lest his mind might have beene occupied in seeking for outward things and so withdrawne from better meditations God having a purpose to cloath his body with some excellent brightnes such as is in the Angels 2. Or with Ambrose that being not naked and destitute of the ornaments of vertue they lesse needed outward ornaments 3. Whereas clothing serveth for necessity to defend from the cold and for honesty and comelinesse Adam before his fall in neither respect needed cloathing being neither subject to heat or cold nor yet having any uncomelinesse in his members 4. Adde hereunto that whereas other creatures were created with their naturall cloathing birds with feathers beasts with haire and wooll fish with scales man was created naked that hee might exercise his wit and be profitably occupyed in the invention of arts for the necessary use of man QVEST. XIX Why the voyce of the Lord was heard in the coole of the day Vers. 8. THey heard the voyce of the Lord
said of all the Patriarkes beside that they begat sonnes and daughters beside those which are expressed no such thing is mentioned of Noah that beside these three he begat sonnes and daughters and the Septuagint read Noah begat three sonnes c. insinuating in so reading their opinion that these were all their sonnes yet it is evident Genes 6.9 That these were all Noahs seed the words are these are the generation of Noah Noah begat three sonnes c. 3. I rather thinke not that either Noah deferred his marriage till hee was 500. yeeres old or that hee being married abstained from the company of his wife all that time but that God so disposed seeing he purposed to save Noah and all his sonnes from the floud that Noah did not so abound with posterity as his fathers before him lest they also should have followed the wickednesse of that age and so perish with the rest the Lord saw that there might bee sufficient for the replenishing of the world againe and it was more to Gods glory to increase the world afterward by so small a number QVEST. VII Wherein Noah was a comfort to his parents 7. Vers. 29. THis same shall comfort us concerning the workes and sorrow of our hands 1. Not because the course of sinne should be stopped and the grievous workes of sinners stayed by the destructions in the floud as Chrysostome 2. Or because Noah found out the use of the plow whereby the earth was tilled with more ease as R. Solomon 3. or for that the use of flesh was graunted to Noah after the floud as some thinke 4. Nor yet onely for that the seminary of the world was preserved in Noahs arke which otherwise should have perished 5. Nor yet onely because God renewed his covenant with Noah promising that the world should never be destroyed with waters againe 6. But the chiefe scope of this prophesie hath relation to Christ in whom we finde true rest to our soules and who hath delivered us from the curse Galath 3.10 who was prefigured in Noah and his baptisme wherein is exhibited the remission of sinnes shadowed forth in Noahs arke as the Apostle sheweth 1 Peter 3.22 4. Places of doctrine 1. Doct. Originall sinne by propagation not imitation 1. vers 3. IN that Adam begat a sonne in the likenesse of his owne image which before is interpreted of originall corruption the heresie of the Pelagians is confuted who denied any such originall sinne or depravation of nature to be in infants by propagation from their parents but that it commeth onely by a corrupt imitation this was the heresie of the old Pelagians who affirmed Peccatum prima transgressionis in alios homines non propagations sed imitatione transisset that the sinne of the first transgression passeth unto other men not by propagation but imitation which heresie seemeth to have beene revived by Catherinus a Popish writer who denieth that the sinne of Adam is propagated or transfused to his posterity But the Scripture evidently overthroweth this assertion David confesseth hee was conceived in sinne Psal. 51.5 the Apostle saith That death went â—ver all in as much as all have sinned children then if they had not sinne should not die and here Seth is begotten in his fathers image 2. Doct. Originall sinne not a substance 2. THeir opinion is confuted that hold originall sinne to be a substance for like as the image of God wherein Adam was created was not the substance of the soule but the quality as the Apostle expoundeth which consist in holinesse and righteousnesse Ephes. 4.24 so the image of Adams corrupt nature consisteth in the contrary qualities of impurity and injustice 3. Doct. The state of originall sinne in soule 3. THe opinion of Papists is refuted who affirme that this originall corruption hath the seat and place in the flesh not in the soule for this image of corruption was in Adams soule and therefore the Apostle saith he renewed in the spirit of our mindes Ephes. 4 24. and put off the old man c. and put on the new which is renewed in knowledge after the image of him that created him Coloss. 3.10 there the corrupt image of Adam succeeded where Gods image is decayed which was in the soule for there the place of knowledge is 5. Places of confutation 1. Confut. Henoch was no licentious liver at any time IN that vers 21. after the generation Henoch is said to walke with God and not before Procopius Gazeus thinketh that Henoch was before a wicked liver but after repented But the contrary is â—vident in that it pleased God with such extraordinarie favour to take Henoch out of the world that he saw no death that he was as a shining starre for vertue and holinesse in that age 2. Confut. Henoch died not WHereas vers 23. it is said all the dayes of Henoch were 365. Albâ—n Ezra with other Hebrewes thinke that Henoch died for if he were still alive these should not be all his dayes Cont. 1. The Scripture maketh mention onely of the yeares of his life upon earth his yeares with God are not to bee accounted among men as the Apostle saith of Christ who in the dayes of his flesh Heb. 5.7 he is now in his flesh in heaven but these are counted the dayes of his flesh when he walked in his flesh among men 2. The Apostle evidently witnesseth that Henoch was taken away that he should not see death Heb. 11.5 he therefore died not 3. Confut. Henoch not alive in his flesh BEcause it is said that God tooke away or translated Henoch the Popish writers doe imagine that Henoch is yet alive in his flesh in Paradise together with Elias Contra. seeing that Elias is said to bee taken up into heaven or that he went into heaven 2 King 2.11 where Henoch also walked with God we cannot beleeve that they entred heaven in their whole humanity but that prerogative was to be reserved for Christ seeing the Apostle saith that he hath prepared a now and living way into the holy place for us by his vaile that is his flesh Heb. 10.20 Christs flesh therefore must make a way into heaven before any mans flesh beside can enter 4. Confut. Henoch not in the terestriall Paradise BUt because they also affirme that Henoch liveth in his flesh not in heaven but in the terestriall Paradise and it is against the faith as some of them say to thinke otherwise the vanity of this opinion shall easily appeare 1. Because the Scripture saith that every thing was destroyed upon the face of the earth and onely eight persons were saved in the Arke therefore Henoch if he had beene upon the earth must have perished 2. The waters prevailed fifteene cubits over the highest mountaine Genes 7.20 therefore the earthly Paradise must needs also have beene ouerflowne and destroyed 3. If they answer that Paradise might be hemmed in with the water which might stand as a wall round about
the rest of his sonnes being yet unborne Ramban 3. Neither is this an imprecation but a prediction of that which was to come Theodoret Calvin 4. Canaan is accursed not Cham not for that Canaan first saw his fathers wickednesse Theodoret or because of Gods favour towards Cham in preserving him in the Arke as some Jewes thinke nor yet lest that if Cham had beene named his whole posterity should have beene under this curse whereas Canaan only standeth under it Perer. for the whole lineage of Cham stood accursed But Chams sonne is noted not the father both to shew the greatnesse of his sinne whereby the punishment was derived also to his posterity Calvin And to declare that Canaan following his fathers ungodly steps who was partaker with him deriding Noah Mercer was also worthy of the same malediction Ambrose ibid. As also Canaan is singled out from the rest of Chams sons by the spirit of prophesie whereby Noah foresaw the wickednes of that nation and now the time was come when the event was to answer the prophecy in expelling the Canâ—nites and making them servants to Sems posterity Calvin As also hereby we are given to understand as Gregory well noteth in that Cham sinning Canaan is cursed quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur that wicked mens sinnes goe a while unpunâ—shed but they are afterwards met withall QVEST. XX. How Canaan became a servant to his brethren SErvant of servants 1. That his condition should be most slavish and servile more vile than the lowest degree of servants which should be so much the more grievous because he is subjected to his brethren whereas to be a servant to strangers is more willingly borne as Iosephus brethren thought great scorne that their brother should be their Lord Muscul. 2. We see that as in Adam sinne brought forth death so in Caine it is the beginning of slavish servitude ecce fratrem eodem natum patre peccatum fecit servâ—m behold sinne maketh the brother borne of the same parent a servant Chrysost. A profitable service and subjection should otherwise have beene in the world as when men for order sake and their better preservation obey their mercifull and prudent rulers that governe them as fathers But the slavish life and service had the beginning in cursed Canaan such as their state is that are taken captives in battell who being saved alive servi fiebant a servando appellati became servants being so called because they were saved Augustine 3. Though this curse did not presently take place for the Cananites did hold the Israelites a while in subjection yet at the length Gods judgements which hee in his wisdome and secret counsell for reasons best knowne to himselfe suspendeth were executed to the full upon Canaans seed Calvin QVEST. XXI How children are punished for their parents sinnes BUt here a great question will be moved that seeing Canaan was accursed for his fathers sinne how it standeth with Gods justice to punish the children for the fathers transgression for the better resolving of this doubt these severall considerations are duly to be weighed 1. The judgements of God are of two sorts they are either executed in this life or in the next in this many times they which sinne escape unpunished and they which are innocent are temporally chastised but in the next world every man shall receive according to their workes 2. Gods judgements in this life are either in spirituall or temporall things in spirituall which properly concerne the soule none are punished for another as the Lord saith by his Prophet Ezechiel the sonne shall not beare the iniquity of the father nor the father of the sonne but the soule that sinneth shall dye But in temporall things as the losse of the commodities and pleasures of this world yea of life it selfe one may be punished for another 3. The judgements in temporall things are to be considered either as chasticements and medicines or as punishments in the first sense they may fall upon innocents as Daniel and Ezechiel went into captivity being not guilty of the peoples Idolatry but this was a medicine tending to their spirituall good But as they are punishments they are onely incident to those which have deserved them So then God in his infinite wisdome doth lay temporall chasticements upon some even for others sinnes 1. That thereby we should be admonished both to detest sinne in our selves and to disswade others from it seeing it enwrappeth many in the same judgement 2. God can recompence abundantly the losse of temporall things yea of life it selfe with spirituall and eternall blessings 3. Yet none are so pure and innocent but must confesse that howsoever they are free from some great offences yet for other sinnes they may justly deserve punishment 4. But this course to punish one for another is onely to bee left unto God Man must observe another rule to punish him onely that sinned as it is in the Law the father shall not be put to death for the sonne nor the sonne for the father Deut. 24.16 though in other punishments which tend not to the death or affliction of the body as in depriving of honours liberty goods it standeth with justice even among men to punish the children for the fathers and many for one as is seene in the case of treason yet this privilege in general to punnish one for another is peculiar to God because he is both the Soueraigne Lord over man and all he hath he only knoweth how to make such chasticements medicinall and how otherwise abundantly to recompense those that are afflicted which things are not in mans power who therefore in inflicting of punishment must respect every mans desert 5. Yet for the most part they which are punished for other mens sinnes are guilty of the same themselves and therefore the Lord saith he will visit the iniquitie of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20.5 Where is to be considered 1. That God alwayes thus punisheth not but rather by this threatning terrifieth than verifieth the same by his iudgements Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked as Gregory well saith si nulla puniret quis Deum res humanas curare crederet sin cuncta puniret extremum judicium unde restaret if God should punish no sinnes who could thinke that God had any care of humane matters and if hee punished all no man would looke for the latter judgement 2. Herein the long sufferance of God appeareth that hee deferreth his judgement sometime to the third and fourth generation to see if in the meane time the wicked parents or their children may amend if they doe not then the Lord is said to visit their iniquities that is to remember them at the length which he had a great while left unpunished as the Prophet saith
which is interpreted to spoile conquer or overcome and so they say that God did here invert or overcome the order of nature in causing the barren to beare But Oukelos Hierome Pagnine Iunius doe better translate Omnipotent God then is called Shaddai that is omnipotent and all-sufficient for his omnipotencie includeth also all-sufficiencie QUEST III. Of the change of the name of Abram to Abraham Vers. 5. NEither shall thy name any more bee called Abram but Abraham 1. Hierome thinketh that the Hebrew letter he is borrowed from the name of God Iehovah added to Abrams name tradit in Genes 2. Ferus maketh this mysticall signification of it that God by giving Abraham a letter of his name doth thereby give even himselfe unto him as also thereby is signified that God should also bee borne of the seed of Abraham and this should bee in the fourth millenary or thousand yeare after the beginning of the world as this letter was added in the fourth place 3. Chrysostome thinketh that Abram signifieth one that passeth over because hee passed over the river mistaking the name Abram and Hebrew for the same whereas the first beginneth with aleph the other with am 4. Philo interpreteth Abram an high father Abraham the high father of the voice and so divideth Ham the syllable added from Hamah that signifieth to make a sound or noise thereby insinuating that Abram of an high father who was given to the contemplation of the starres and high things was now become a perfect wise man for hee is a wise man that is a master of words and guideth his tongue 5. But all these are mens conjectures the Lord himselfe sheweth the reason of this change because the Lord had made him Abh hamon a father of a multitude so that Ham the last syllable of Abrahams name is the first of the word Hamon that signifieth a multitude sic Eugubinus Munster Iun. and hereupon the Hebrewes well observe that God to those which he loved added a letter of his owne name Iehova as the letter He to Abrahams and Sarahs name the letter jod to the name of Iehosuah who was called Hoshea before 6. But yet it appeareth not why the letter Resh remaineth still in the name of Abraham 1. Ab. Ezra thinketh that it is borrowed from abir which signifieth strong and so Abraham betokeneth a strong or mighty father of a multitude 2. Rasi thinketh it is inserted to shew him to bee father of Aram his owne Countrey 3. Some of the Hebrewes thinke that Resh is not taken away though He be added because God doth not use to take from names but to put to them which observation is not true for the Lord taketh away one letter from the name of Sarai namely jod and putteth to He. 4. Mercerus thinketh that Resh is of rabh which signifieth much or great and so maketh this to be the sense of Abrahams name a father of a great multitude 5. But I preferre the common opinion that Resh remaineth of Abram and nothing is changed but onely He added and so Abraham signifieth an high father of a multitude Now whereas it is the opinion of the Hebrewes that it is a sinne and transgression of Gods commandement to call Abraham any more by the name of Abram it appeareth to be otherwise for Nehem 9.7 he is called Abram therefore where the Lord saith thy name shall be no more called Abram it is not so much a commandement as an honourable favour vouchsafed to Abraham in the change of his name Mercer QUEST IV. The reasons why circumcision was instituted Vers. 10. LEt every man childe among you be circumcised Of this institution of circumcision divers reasons are alleaged 1. Philo alleageth foure the fore-skinne was commanded to be cut off for the better preventing of the disease called the carbuncle that the whole body might be kept more pure or cleane and that no soile or filth should be hid under the fore-skinne that they might be more apt to generation that the part circumcised might better expresse the similitude of the heart 2. Moses Aegyptius saith that circumcision helpeth to bridle and restraine inordinate lust and concupiscence of the flesh but the contrary appeareth for no Nation is more given over to carnall lust than the Egyptians Saracens Turks that are circumcised 3. Some thinke circumcision in that part was prescribed for the greater detestation of the superstition of the Egyptians and other Nations that did adore that part and make an Idoll of it under the name of Priapus and did carry it about in open shew in their wicked Idolatrous solemnities But there are better reasons for the institution of circumcision and more fruitfull signification The use then of circumcision is partly politicall partly morall partly theologicall The pollice consisted herein that circumcision at the first was a note of difference and distinction betweene the holy people and all other Nations though afterward other Nations as the Idumeans Arabians Aegyptians tooke up the same rite to be circumcised Thus David called in disdaine Goliah the uncircumcised Philistim as hereby discerned from the people of God 1 Sam. 17.36 Beside by circumcision they were admonished to separate themselves from all other Nations neither to joyne with them in marriage nor to learne their manners Thus the sons of Iacob said to the Sichemites we cannot give our sister to an uncircumcised man Gen. 34.14 For this cause Theodoret noteth that circumcision was neglected all the time of the sojourning of the Israelites in the desart because there was then no feare of conversing with other Nations in those solitary places The morall use of circumcision was to teach the inward mortifying and circumcising of the heart as Irenaeus well observeth out of Deuteronomie chap. 10. vers 16. Circumcise the foreskinne of your heart Ambrose noteth another morall point Vt puderet unumquemque provictioris aeta is labors vel dolorâ— cedere quorum utrumque tenera infantia vicisset that men of yeares should be ashamed to give place to labour or griefe which they overcame in their infancie The Theologicall use of circumcision was partly commemorative of the covenant which God made with Abraham and his seed which served as a sure bond to keepe them in obedience to walke uprightly before God Gen. 17.10 Partly demonstrative in expressing by the part circumcised the instrument of generation that originall contagion which is derived by naturall propagation And so Augustine and Bede doe understand those words vers 14. the uncircumcised man childe shall be cut off because he hath broken my covenant Illud significatur pactum quod cum primo homine iniit Deus that covenant is meant which was made with the first man which transgression even Infants by their originall corruption are guilty of Partly it is figurative both typicall in shadowing forth faith in Christ for remission of sinnes and therefore is called by the Apostle The seale of the righteousnesse
occurrere quia non satis est recte facere nisi etiam maturei quod facias But he spieth a great way off neither was hee content to espy but went to meet them hee made haste to meet them because it is not enough to doe well unlesse thou speedily dispatch that thou doest Abraham therefore is commended for his hospitality and thus is he rewarded whereas hee thought he entertained men he received Angels as the Apostle noteth Heb. 13.1 and Ambrose saith qui scis an Deum suscipias cum hospitem putas how knowest thou whether thou receive God whom thou takest to bee a stranger But now adayes men are so farre off from hasting to meet strangers to invite them home that many of the poore members of Christ with begging and intreating can hardly find entertainment 2. Moral Against curious building and carelesse hospitality Vers. 6. ABraham made hast into the tent to Sarah c. Abraham is not curious in his dwelling but courteous in entertaining of strangers much unlike is the practice of these daies great men delight to build great houses but keepe no hospitalitie Abraham contrariwise contenteth himselfe to dwell in a tent yet his dores are open to strangers This example of Abraham shall condemne the curiosity of this age in trimming their houses and their carelessenesse in entertaining strangers 3. Moral Women must learne to keepe their owne houses BEside in that Sara kept in her tent the property of a modest matron is expressed which keepeth her selfe at home and loveth her owne house by which example such gossips and busie bodies are reproved that use to goe from house to house giving themselves to idlenesse and pratling as the Apostle describeth them 1 Tim. 5.13 4. Moral Against curiosity in diet Vers. 7. TOoke a tender and good calfe here is a patterne of frugality Abraham prepareth for his guests no wine curious fare or dainty dishes but wholesome countrey fare as cakes butter milke veale and such like curiosity then and nicenesse superfluity and excesse in feasts and bankets is not commendable Perer. as the Apostle saith Be not drunke with wine wherein is excesse Eph. 5.15 5. Moral Against curiosity of the eare Vers. 10. SAarah heard in the tent doore Sara being otherwise a most modest matron yet sheweth her infirmity and curiosity in listening behind the doore what the Angels said to Abraham which is a fault very much incident to that sexe to be harkening and giving eare to heare things to which they are not called unto The Preacher giveth a caveat against such curiosity of the eare Eccl. 7.23 Give not thine heart to all the words that men spake c. Muscul. 6. Moral Against mariage for lust in old persons Vers. 12. AFter I am old shall I have lust Sarah thought it a shame for her in her old age to give her selfe to the sport and pleasure of youth hereby the dotage of aged persons is reproved which doe provoke their decaied and dead bodies to lust againe and doe revive their abated heat by unequall and unseemely marriages Perer. Hereunto agreeth the counsell of the Apostle that wisheth younger widowes to marry but such to bee chosen as were not under sixty yeare old 1 Tim. 5.10 supposing such to have not such need of marriage 7. Moral The duty of wives to their husbands Vers. 12. ANd my Lord also Saint Peter from hence exhorteth wives to be obedient and dutiful to their husbands as Sarah was to Abraham calling him Lord or master 1 Pet. 3.6 8. Moral Sinne must not be excused but acknowledged Vers. 15. SArah denied c. Though Sarah shewed her infirmity in her deniall yet being convinced she by silence yeeldeth she in obstinacy replyeth not to justifie her sinne so likewise Peter after he had denied Christ did not double his sinne by defending it but diminish it by lamenting for it Musculus 9. Moral Gods love appeareth in revealing his will to his servants Vers. 17. SHall I hide from Abraham that thing which I doe c. Like as a true friend will impart and reveale his secrets to his friend so the Lord herein sheweth his love to Abraham in vouchsafing to reveale unto him his counsell So our Saviour saith to his Disciples Henceforth call I you not servants for the servant knoweth not what his master doth but I have called you friends for all things that I have heard of my father have I made knowne to you Iohn 15.15 Even so also are the faithfull bound to propagate the knowledge of the truth as Abraham is commended because hee would teach his sonnes and his houshold after him to walke in the feare of the Lord Calvin 10. Moral Examination must goe before judgement Vers. 21. I Will goe downe and see c. The Lord which knoweth all things needed not to have searched or examined the truth before hee proceedeth to punishment But this is for our example as Gregory noteth ne mala hominum ante presumamus credere quam probare that wee presume not to give credit to the report of mens sins before we have proved Thus the Lord did in punishing the old world and in confounding the languages Gen. 11. first take triall and knowledge of the transgression before he inflicted punishment which is a patterne for Judges to proceed maturely and gravely to sentence after due examination and searching out of the cause as Iob saith when I knew not the cause I did search it out Iob 29.16 11. Moral The efficacy of the prayers of the Saints Vers. 29. ANd he yet spake to him againe 1. Here appeareth the great liberty of speech and boldnesse of the Saints in their prayers Abraham renueth his requests 9. times 2. We see also the goodnesse of God that cannot withstand the requests of his servants nor be offended with their importunity Muscul. So Moses when God had purposed to destroy Israel did strive in his prayers and obtained favour by his importunity 3. If God so patiently heard Abraham praying for wicked Sodome much more graciously will he receive the supplications of the faithfull for his Church Calvin CHAP. XIX 1. The Method THis Chapter intreateth of such things as happened to Sodome and of such matters as concerne Lot Three things are declared touching Lot his hospitality in receiving the Angels vers 1 2 3. his deliverance out of Sodome which containeth 1. the warning which Lot gave to his kindred and their refusall vers 12 13 14. 2. The mercy of God in hastening and pulling Lot out of the City 15 16 17. 3. The request of Lot concerning Zoar vers 19. to vers 23. 4. The judgement upon Lots wife vers 26. Thirdly concerning Lot is expressed the incestuous practice of his daughters and the fruit and issue thereof 31. to the end Concerning Sodome first their sinne and iniquity is set forth where 1. we have their ungodly attempt against the young men in Lots house vers 4 5. 2. Lots pacification with their outrage
to deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them
Put us in prison as spies of the countrey S. G. tooke us for spies of the countrey caeter v. 33. take viâ—ctualls necessary for your houses H. take corne which ye have bought for your houses S. take food to put away the famine of your houses B.G. B. take corne that failed in your houses C. take that whereof there is a famine in your houses T. take the famine of your houses heb v. 34. Ye may receive him that is kept in bonds H. I will deliver your brother caet v. 35. They every one found the bundels of money H. they and their father c. caet v. 36. Simeon is in bonds H Simeon is not caet v. 36. All these evils are fallen upon me H. all these things are upon me S. C. against me caet v. 38. My gray haires to hell H.C. old age to hell S. to the grave B.G. T.P. sheol the grave 3. The explanation of doubtfull questions QUEST I. How they are said one to gaze on another Vers. 1. WHy gaze ye 1. Not as though they set a good face upon the matter and would not be knowne to want because of the Canaanites among them 2. Neither doth this phrase shew any contention or strife among them as straining curtesie who should seeke out first 3. Nor yet did they one gaze and stare upon another musing to see how they were altered and changed with famine 4. But the simple meaning is that they stood as men amazed not knowing what to doe to the same purpose the Septuagint translate why are yee idle c. Mercer QUEST II. How the Patriarkes descend into Egypt Vers. 2. GEt ye downe 1. The Hebrews note is curious who out of the word redu goe downe the letters whereof make 210. doe gather the time of the abode of the Israelites in Egypt 2. It is not like that they went downe into Egypt of purpose to seeke out Ioseph whom they had thither sold as repenting of their fact 3. But God so directed Iacob that he sendeth them thither that Iosephs dreames might take due effect for now they all humbling themselves to Ioseph for food doe revereverence to his sheafe as Ioseph formerly had dreamed Mercer QUEST III. How Ioseph could know his brethren and not be knowne of them Vers. 7. WHen Ioseph saw his brethren he knew them c. 1. He knew them at the very first sight of them not as the Hebrews imagine because all strangers that came for corne gave up their names before they came into the citie who they were and from whence they came 2. Neither needed Ioseph of purpose disguise himselfe in his habite as some of them again think not to be discerned of his brethren for they pressed upon him unawares among others that came for corne 3. Therefore it was an easie matter for Ioseph to know his brethren because they were at mans estate when they sold him Mercer and Ioseph might take specially view of them when they did so afflict him as men beset of theeves take speciall notice of them Muscul. and by one Ioseph might know another whereas if hee had seene them asunder it had not beene so easie their speech also was the same nothing altered Pâ—â—er 4. But Ioseph was not knowne of them he was altered in stature countenance and voice being but a child of 17. yeares when they sold him his imprisonment and afflictions might much alter him Likewise his princely state and pompe tooke away all suspition and surmise from his brethren that he was Ioseph as also he spake not unto them in hebrew but by an interpreter QUEST IV. Wherefore Ioseph speaketh roughly at the first to his brethren Vers. 7. HE spake to them roughly Ioseph thus dealeth with his brethren for divers reasons 1. That by this meanes they might be brought to the knowledge of their sinne committed against him for men by afflictions learne to know themselves as these also did vers 21. Mercer 2. The more roughly they were handled at the first the more acceptable was the favour shewed afterward and the benefit appeared so much the greater Augustin qu. 46. in Genes 3. By this meanes Ioseph came to the knowledge of his fathers state and Benjamins for he might feare seeing onely Benjamin wanting lest they had of malice against Ioseph wrought some evill against him being his only brother by his mother Chrysost. hom 64. and Calvin QUEST V. What Ioseph meaneth by the weakenesse of the land Vers. 9 YE are spies and are come to see the weakenesse of the land 1. By the weakenesse of the land we neither understand with some the idlenesse and slothfulnesse of the people although the Egyptians by reason of the overflowing of Nilus which made the grounds fruitfull were much given to sloth 2. Nor yet with Aben Ezra doe we expound the nakednesse to be the secrets of the land because the naked parts are secret 3. Nor with the Septuagint vestigia the waies or passages into the country 4. But the weake places were the unwalled and undefenced townes as the Latine which Mercerus aloweth readeth immunita loca places without defence And that this specially belongeth to spâ—eâ— Moses sheweth who giveth this charge to those which were set to spie out the land of Canaan Consider the land what it is and the people that dwell therein whether they be strong or weake many or few whether the land be good or bad whether they dwell in tents or walled townes Numbers 13.19 20. QUEST VI. Why they alledge that they were all one mans sonnes Vers. 11. WE are all one mans sonnes c. 1. It is not like as the Hebrewes conjecture that these ten brethren did disperse themselves at their entring into Egypt and every man tooke a sundry way to seeke Ioseph and that they confessed so much unto him whereupon hee tooke occasion to say they were spies for concerning Ioseph they supposed that he was dead vers 13. But Ioseph doth thus charge them rather because they came in that company as conspirators and therefore they goe about to excuse the matter for their comming so together 2. Wherefore their meaning is this 1. That the cause of their so comming in one company was for that they were brethren and so much the more unlike to be spies because they came together whereas spies use to disperse themselves Mercer 2. And seeing they are brethren it is like that their father would have imployed his servants rather than sonnes in such a businesse Muscul. 3. And seeing it was a capitall crime and danger to be a spie it is unlike that one man would hazzard all his children at once Iun. QUEST VII Whether Ioseph made a lie and so offended in charging his brethren to be spies BUt now whereas Ioseph against his owne knowledge chargeth his brethren to bee spies seeing they came for corne how was not this a fault in Ioseph so to dissemble 1. I neither will yeeld this to have beene an
whom Moses fled but an other and that this was the fourth change during his exile Orâ—s reigned 38. yeeres in whose latter yeeres Moses fled then after him succeeded Acengerâ—s 12. yeeres thâ—n Achâ—rus 9. yeeres then Câ—nâ—hres 16. yeeres who perished in the red sea Simler 2. But it is more probable that this Pharaoh that now died was that King from whom Moses escaped both for that the Israelites now at the change of the King cried unto God hoping to finde some alteration as men commonly doe looke for better times at the change of the Prince Pellican As also so much may be gathered by that which the Lord saith to Moses goe returne to Egypt for they are all dead which went about to kill thee that is both Pharaoh and all those that sought to revenge the Egyptians bloud whom Moses slew Iun. Iosephus also thinketh that this was the same Pharaoh from whom Moses fled unto Midian lib. 2. cap. 5. QUEST XXXIV Whether the cry of the Israelites proceeded from true repentance Vers. 23. ANd the children of Israel sighed for the bondage and cried 1. Some thinke that this crie of the Israelites proceeded not from any true repentance but from their present miserie and bondage And God heard their crie of his fatherlie pitic and clemencie as he often heareth the complaints of those which are worthily punished so the Lord had respect to Ahabs sackcloth and semblance of sorrow 2. But it is rather to bee thought that the afflictions of the Israelites had brought them to the knowledge of their sinne and specially of their Idolatrie which is mentioned by the Prophet Ezechi 20.8 And thus being humbled with fight of their sinnes for the which they were worthily chastised they make their complaint unto God Iun. Simler And this may appeare by their effectuall prayers which went up to heaven as proceeding from great contrition of heart and humilitie Ferus Wherefore Moses also maketh further mention Num. 20.16 shewing that at the instant humble suite of the Israelites the Lord sent his Angell to deliver them Iun. This crie therefore of the Israelites in Egypt seemeth to be unlike unto that which they made when the Egyptians pursued them they are said to crie unto God in one verse and to murmur in the next Exod. 14.10.11 4. Places of doctrine 1. Doct. Of the divine providence Vers. 3. SHe tooke for him an Arke In Moses wonderfull preservation we have a notable example of the divine providence which sheweth that all things in the world are governed ordered and disposed according to the will of God the hiding of Moses three moneths his putting into a close Arke the finding of it by Pharaohs daughter the instinct which she had to bring him up for her owne sonne by which meanes Moses came to be instructed in the Egyptian learning doe all excellently set forth the fatherly care of God toward his in their birth education preservation as our Saviour also saith even all the haires of your head are numbred Matth. 10.30 Piscator 2. Doct. Lawfull meanes to be used THey â—â—bed it with sâ—ime and pitch Although they chiefly commended the childe by a sure faith to Gods providence yet they refuse no meanes to provide for the childs safetie like as Noah pitched his Arke within and without which teacheth us that we should so depend upon Gods providence as that we presume not but carefully use the meanes which God hath appointed Pellican 3. Doct. Difference of punishment according to the diversitie of sinne Vers. 13. HE said unto him that smote his brother Wherefore sâ—itest thou thy fellow Moses wisdome and discretion herein appeareth that killed the Egyptian reproveth onely the Hebrew so they which sinne maliciously are more severely to bee punished than they which offend of ignorance and infirmitie Ferus 4. Doct. That it is lawfull to flee in time of persecution Vers. 15. MOses fled from Pharaoh This sheweth that it is lawfull for onâ— to flie in the time of persecution specially when his person is sought so Iacob fled from Esau. David from Saul Paul escaped out of Damascus Bâ—rrh 5. Places of controversie 1. Cont. The mariage of the aunt and nephew against the law of nature Vers. 1. A Man of Levi tooke a daughter of Levi. That is Amram tooke to wife Iochebed his fathers sister as is before shewed quest 3. The Canonists upon these and such other examples of neere mariages doe inferre that by the law of nature no degrees are forbidden but betweene father and daugter mother and sonne onely because in other neere degrees even mariages were in use among the Patriarkes Contr. 1. It appeareth that these mariages as to take the Aunt to wife or uncle to husband to marrie two sisters and such like were even against the law of nature seeing they are named among the abominations and pollutions of the Cananites Levit. 18.27 who transgressed nor here in against any positive or judiciall law but against the law of nature 2. This further is made manifest in that the Romanes by the light of nature and some other nations did prohibite such neere mariages and conjunctions 3. And the fathers acts and examples doe not therefore conclude that the prohibition of such mariages was not morall naturall for it cannot be denied but in their owne opinion Lots incest with his daughters was unnaturall the law of nature in many things was then obscured which afterward by the positive lawes was explained Simler in cap. 6. Exod. 2. Cont. That the mariage of ministers is lawfull Vers. 16. ANd the Priest of Median had seven daughters Râ—hâ—el himselfe was a Priest and so was the son Iethro who offered sacrifices unto God Exod. 16. So that even among the Gentiles the Priests were married and the sonnes succeeded the parents in their Priestly function As in the primitive Church we read of Polycrates who in an Epistle to Victor writeth that seven of his auncestors had beene Bishops of Ephesus before him and he himselfe was the eighth The Apostles also were married and S. Paul also sheweth that he might have taken this libertie as well as the rest 1 Cor. 9.5 and he alloweth every man to have his wife 1 Cor. 7.2 3. Cont. Of the authoritie of parents in the mariage of their children Vers. 22. WHo gave unto Moses Zipporah his daughter Here that ancient right of the fathers in disposing and giving their children in mariage is confirmed Piscatur So Abraham provided a wife for Isaack Rebeckah is given by her parents they onely aske her consent Gen. 24. It was in the fathers power to ratifie or disanull the vow and promise made by the daughter Numb 30. This maketh against the practice of the Canonists and Romanists that ascribe very little to the consent of parents in marriage and they allow that a mans sonne or daughter may against the minde of the parents be pulled into a Cloister and professe Monkerie 4. Cont. Of the perfection of the
in expedition against their enemies and yet that was no hinderance or let to their circumcision 2. There is great difference betweene the transgression of one man which might easily bee censured without danger and the sinne of all the people which could hardly bee redressed for Moses knew them to be a stifneâ—ked and rebellious people 3. Therefore it cannot be otherwise held but that the omission of circumcision in the people was a transgression of the covenant and that the people did of contempt and disobedience omit it beside the excuse of their removing campe as Augustine well judgeth quaest 6. in Ioshuah for the people continually murmured and wished to be in Egypt and thought to returne thither and many of them were Idolaters therefore it was no marvell if they casting off the yoke of obedience and despising the covenant of God regarded not likewise the signe thereof Iun. Beside it must be considered that the commonwealth and Church were not then setled neither the passeover nor sacrifices or other rites were then observed duly according to the order prescribed and therefore Moses saith that when they were come into their inheritance Yee shall not doe after all these things which we doe here this day that is every man whatsoever seemeth good in his owne eyes Deut. 12.8 QUEST XXIV What moved Moses to deferre the circumcision of his child IT is further doubted what should bee the cause why Moses deferred the circumcision of his child 1. The cause whereof some impute unto Moses father in law that Moses did forbeare the circumcision lest it might have beene an offence unto him Tharg Hieros but the stay seemeth rather to have beene in his wife as shall afterward appeare 2. Aben Ezra thinketh that the child was not eight dayes old when Moses set forward in his journey and that he would not circumcise him by the way because he made haste Contra. But it is not like if Moses having beene married forty yeeres had a child so young that he would have adventured to travell with his wife having beene so lately delivered neither if circumcision had beene deferred because of Gods service would the Lord have beene so angry with him Simler 3 Some judge that Moses might thinke circumcision not to bee so necessary in a strange land especially Moses wife being a stranger and so his sonnes Israelites but by the halfe bloud Ferus But Moses could not be so ignorant for as he was perswaded that his seed was within the covenant so he knew that the signe of the covenant belonged unto him 4. Wherefore the most probable conjecture is that after Moses had circumcised one of his children his wife tooke such offence at it that to content her he did forbeare to circumcise the other and this may appeare by the circumstance of the text because shee with such indignation calleth Moses a bloudy husband shewing her discontent and dislike of circumcision Iur. Piscator Pellican Simler QUEST XXV Why the Lord correcteth Moses by the way and not before NOw â—he reasons why the Lord did thus urge Moses by the way and not before may bee these 1. Because Moses had now taken a publike office and charge upon him and he was unfit to be a rulâ—r in the Church of God that could not order his owne familie as the Apostle sheweth 1. Tim. 3.5 thâ—refore it would have beene a great offence and scandall unto all Israel if Moses the minister of circumcision should have any uncircumcised in his house Iun. Perer. 2. While Moses was under his father in law he was not at his owne liberty as now and therefore it is more exactly required of him now than before Ferus 3. The Lord doth it also at this time to trie his obedience whether this correction laid upon him would make him give way and start from his calling Ferus QUEST XXVI Whether Zipporah circumcised her sonne with a sharpe knife Vers. 25. ANd Zipporah tooke a sharpe knife 1. Some thinke that circumcision among the Jewes was ministred with no iron instrument but only of stone and thinke that Zipporah in this place circumcised her sonne with a sharpe stone as the Chalde Septuagint and Latine reade so Augustine Bernard with others But seeing no such instrument is specially prescribed Gen. 17. where circumcision is instituted it seemeth there was no such necessity of using a stone onely 2. Others doe thinke that it was indifferent to use either a sharpe knife or stone but in this place they say it was done with a sharpe flint because the word tzur signifieth a rocke or stone and Iosh. 5. hee is bid to prepare knives of stone and this circumcising with a stone did more lively resemble the spirituall circumcision by Christ who is the Rocke so Hugo S. Victor and Thostatus and Thomas Contr. 1. Though the word tzur doe usually signifie a rocke or stone as Ezech. 3.9 yet in some places it is taken for that which is sharpe as Psal. 89.44 tzur charbo the edge of his sword the same words inverted are used Iosh. 5.2 Charboth tzurim sharpe knives which are so called tzurim because they were in sharpnesse like to a sharpe stone Piscator or were sharpned with flints or whetstones Osiand 2. And seeing Zipporah was in haste a sharpe knife such as they were not without was readier at hand than a sharpe stone which unlesse it had beene prepared of purpose would not have served that turne and whence should Iosuah have so many sharpe stones to circumcise above 600. thousand Iosh. 5. Therefore as Pererius thinketh that the Sichemites because of their number were circumcised with knives and swords rather than stones so it is more like so many thousands of Israelites were 3. And for the correspondencie of the type and the substance if it had consisted in the likenesse of the instrument Saint Paul speaking so much of circumcision would not have omitted it 3. Therefore upon the reasons before alleaged 1. both because a knife was readier Zipporah being in haste and a knife being at hand was a fitter instrument than a stone Iunius 2. And it had put the child to more paine to hackle off his foreskin with a stone 3. Neither was it possible to finde so many sharpe stones to circumcise 600. thousand as Ioshuah did we conclude that Zipporah did this cure with a knife not with a stone QUEST XXVII Whether both Moses sonnes or one only were uncircumcised and upon what occasion Vers. 25. ANd cut away the foreskin of her sonne 1. Cajetanus thinketh that the singular number is put here for the plurall and that both Moses sonnes were uncircumcised because Zipporah at this time calleth Moses a bloudy husband as now first having experience of bloudy circumcision But it is not like that Moses eldest sonne who might now be toward forty yeeres old was so long uncircumcised and whereas before vers 20. Moses is said to take his sonnes and here mention is made only of a
singing but to have repeated only one verse of the song had beene no such propheticall action 2. In this short sentence Miriam professeth to sing and giveth the reason thereof it is not like that she so ended giving a reason why she would sing and singed not shee supplied then the song as well as she yeelded a reason thereof 3. This being an incouragement and charge withall unto the women to sing Sing yee it is like that they also followed and answered her in song as the men of Israel did Moses shee being a Prophetesse and bidding them sing it is not to be doubted but that they followed her direction and did sing 4. The like example is found 1. Sam. 18.6 Where only the ground and summe of the song is repeated Saul hath killed his thousand and David his ten thousand It is very like that the women did sing more than there is expressed but for brevities sake the principall part of the song is only set downe and so is it thought to be done here QUEST XXXIV Whether the desert of Shur were simply a desert and barren place Vers. 22. THen Moses brought Israel from the red sea and they went forward to the wildernesse of Shur 1. The word signifieth to cause them to goe which sheweth that Moses with much adoe brought them from thence being too much intent upon the spoile of the Egyptians Simler 2. And whereas they are brought into a barren desert where they were much distressed for want of water it appeareth that the Lord would not bring them into Canaan but thorow much tribulation and tentation Borrh 3. Pellican thinketh that it was called a desert not because none inhabited there but for that it was craggy and full of hils but I rather subscribe to Iosephus opinion that it was Difficilis regio propter ciborum â—quarum extremam inopiam An hard country thorow which they were to passe unto mount Sinai both for extreame penury of food and water ut ne brutis quidem alendis ne dum hominibus idâ—nea that it was unfit to nourish cattle much lesse men lib. 3. cap. 1. This wildernesse of Shur many doe thinke to bee the same desert which is called Etham wherein they travelled three dayes journey after they came out of Egypt Num. 33.8 And here they are said presently to enter the wildernesse of Shur Sic Thostatus Siml Borrh. And this wildernesse of Shur lyeth they say betweene the two seas the red sea and the Philistims sea one way and betweene the Philistims country and Egypt another way Borrh But that the desert of Shur and of Etham are not the same but altogether divers it shall now be shewed QUEST XXXV The desert of Shur and Etham not all one 1. SOme thinke that Etham should be the generall name of the whole desert and Shur only of a part Simler Others that Shur is the generall name and Etham a part thereof Borrh. But neither can be so 1. Shur cannot comprehend Etham for Etham belonged unto Egypt and stretched unto the red sea hereupon the City Pithom which the Israelites built in Egypt was so called because it was the mouth of the wildernesse of Etham and the entrance into it Iun. But the desert of Shur was no part of Egypt but is said to be over against Egypt 1. Sam. 15.7 and it was the bounds of the country of the Israelites Genes 25.18 2. Neither was the desert of Shur a part of the wildernesse of Etham for Etham touched the red sea and from the sea they journeyed three dayes in the desert of Etham Num. 33.8 But wee doe not find that the desart of Shur came so farre as the red sea being the South border of the Israelites country who extended not their dwelling to the red sea 3. Wherefore the wildernesse of Etham where the Israelites went into the red sea and came out was all one continued desart fetching a compasse by the North end of the red sea and Shur was the name of that desart into the which they came out of the wildernesse of Etham the words then are to be understood as Iunius well distinguisheth them that Moses brought the Israelites from the red sea to goe forward into the wildernesse of Shur but before they came thither they spent three dayes journey in the desert of Etham Iunius QUEST XXXVI Of the place Marah Vers. 23. THerefore they called the name of that place Marah 1. Augustine readeth Mazra but the word is Marah so called of the bitternesse the Septuagint make it no proper name but interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitternesse whereas the proper name Marah was retained 2. Augustine moveth here this doubt seeing it was called Marah of the bitter waters which they found there after they came thither how was it called Marah before his solution is because these things were written after they were done and at such time as this history was written the name thereof was called Marah quaest 56. in Exod. But beside it is usuall in Scripture by the figure Prolepsis to call places by the names which are given them afterwards as is evident in the name of Dan Gen. 14.14 which was not given that place in Abrahams time and of Succoth Gen. 33.17 which afterward Iacob so called 3. This seemeth to be that place which Plinie calleth fontes amaros bitter fountaines lib. 6. cap. 29. Iunius QUEST XXXVII Of the grievous sinne of murmuring Vers 24. THen the people murmured against Moses The sinne of murmuring was a great transgression and it includeth many other particular sinnes in it 1. Their murmuring shewed that they were utterly forgetfull and oblivious of all the great wonders which the Lord had done for them Borrh. 2. They were ungratefull for all the benefits which they had received as though the Lord had done nothing for them Ingratitudo perpetua Iudaici populi c. The perpetuall ingratitude of the people of the Iewes is set forth in Scripture 3. They shew their incredulity and distrust when they say What shall wee drinke as though the Lord could not provide them drinke Osiander 4. They are impatient and discontent In prosperis gandem in adversis murmurant They rejoyce in prosperity but straigh way they murmure in adversity Ferus 5. It bewrayeth their disobedience and disloyalty to their governours they murmure against Moses accusing him as though he would kill them with thirst Simler 6. It maketh them prophane that they have no heart to call upon God Pro murmure contra Mosen Dominum orasse debuâ—runt In stead of murmuring they should have called upon God Pellican 7. It made them to extenuate the blessings of God toward them as Numb 11.6 We can see nothing but this Man 8. It made a way for other most grievous sinnes which they fell unto as Idolatry Exod. 34. and fornication together with Idolatry Num. 25. QUEST XXXVIII Of the divers murmurings of the children of Israel COncerning the divers murmurings of the children
word of God and prayer 1 Tim. 4.5 Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem
1.19 And there be two reasons why anger should not be soone provoked because rage is a sinne before God and so deserveth punishment and for that every man desireth libertie but he that is given to anger is not Dominus sui ipsius Master of himselfe 2. He must take heed ut 〈◊〉 in ira permaneat that he continue not long in anger Psal. 4. Be angrie and sinne not Ephes. 4. Let not the Sunne goe downe upon your wrath 3. Men must bee carefull ne procedat primò in corde that anger proceed not first in the heart for then it turneth to hatred and he that hateth his brother is a manslayer for Se interficit spoliando se charitate alium He killeth himselfe by spoyling himselfe of charitie and another also 4. Ne procedat in verbo It must not proceed in word for he which calleth his brother foole is in danger of hell fire Matth. 5. 5. Ne procedat in opere It must not proceed unto the deed for in every worke wee must consider two things Facere justitiam misericordiam To doe justice and shew mercie but he which is angrie can doe neither For the first the Apostle saith that the wrath of 〈◊〉 doth not accomplish the righteousnesse of God Iam. 1.20 It is reported of Plato that hee should say to his servant that had offended him Punirem te nisi essem iratus I would punish thee if I were not angrie And he that is angrie can shew no mercie as it is said of Simeon and Levi in their rage they killed a man Gen. 49. Thom. in opuscul QUEST VIII Of rayling and reviling NExt unto the inward rage and heat of the affections followeth the outward indignation expressed by words gesture and other signes and the third degree is when men fall to plaine railing backbiting slandering threatning as these three are thus expressed by our blessed Saviour Whosoever is angrie with his brother unadvisedly shall be culpable of judgement and whosoever saith unto his brother racha shall be worthie to be punished by a counsell and whosoever shall say thou foole shall be worthie to be punished with hell fire Matth. 5.22 1. Here our Saviour maketh three degrees of anger or rage the one in the sudden heat and boyling of the affection inwardly without cause the second in the shewing of this indignation outwardly by any disdainfull words as in calling one racha that is idle head light braine for so rik in the Hebrew to the which this Syrian word agreeth both in sound and sense signifieth light value Iun. Matth. 5.22 As also this indignation may bee expressed by other signes as by grinning frowning spitting and such like Simler Then the third degree followeth in open railing as calling one foole with other termes of reviling 2. As our Saviour maketh difference of the sins so also he sheweth divers degrees of punishment alluding unto the politike forme of judgement for first there was the session or judgement of three who judged of small causes then of 23. who determined more waightie matters then of 71. before whom the high Priest or a false Prophet and sometime a whole tribe was convented and judged Beza So he that is angrie shall be censured in the secret judgement of God he that sheweth his indignation by opprobrious words shall be held guiltie before all the assemblie of the heavenly Angels and Saints he that raileth and revileth shall bee judged worthie of hell fire that is of the greatest punishment Marlorat For they used foure kinds of punishments among the Jewes whereby they put malefactors to death strangling the sword stoning and fire of the which the last was the worst Beza 3. For he that raileth and revileth tres quasi uno ictu occidit killeth three as it were with one blow himselfe him that giveth credit and the third whom he slandereth and revileth Basting QUEST IX Whether beating and wounding though there be no killing be not forbidden here THe externall act followeth not only of killing but in offering any other violence with the hand in beating wounding striking and such like 1. Here commeth to be examined the opinion of R. Salomon that in this precept only murther is forbidden but other violent wrongs in maimes wounds shedding of bloud beatings and such like hee thinketh onely afterward to bee restrained in the Judicials 2. Against this opinion these reasons are enforced 1. The Judicials only concerned the Israelites and did not bind the Gentiles but even among them these kind of violent assaults were unlawfull therefore they are forbidden not by the Judicials only but by the Morall law Tostat. qu. 21. He also urgeth this reason The things which were forbidden by the Judicials of Moses only it was no sinne for the Israelites to doe before those Lawes were given them that is before they came to Mount Sinai but it was unlawful before for them one to smite another as for the same cause Moses reproved an Hebrew that did his brother wrong and smote him Exod. 2.13 therefore these wrongs were not only prohibited by the Judiciall law 3. Burgensis giveth this reason Quia facit contra charitatem Because he that smiteth or woundeth though he kill not doth against charity as he also doth which killeth though in an higher degree So also Lippoman 4. Tostatus further giveth this rule Omnia quae pertinent ad idem genus reducuntur ad idem prâ—ceptuum All that belongeth to the same kinde is to be referred to the same Commandement as all wounding beating smiting tendeth to the hurt of our brother in his body as killing likewise doth QUEST X. Why actuall murder is such an hainous sinne before God NOw followeth the greatest transgression among the rest which is the taking away of a mans life 1. For if hatred envy railing wounding and the like are counted murder before God in respect of the will and purpose much more murder it selfe which is the scope and end whereat all the former wrongs and injuries drive for if those things are displeasing unto God because they often bring forth murder the effect it selfe must needs bee more hainous Basting 2. Another reason which amplifieth the sinne of murder is because the Lord by this meanes seeth Imaginem suam violari that his image is violated which is given as a reason of this precept Gen. 9.6 Calvin 3. And againe it is an unnaturall sinne because man is as our owne flesh as the Prophet saith Isai. 58.7 Hide not thy selfe from thine owne flesh but no man ever hated his owne flesh as the Apostle saith Calvin Yea the murderer herein is crudelier Lupâ— more cruell than the Wolfe for as Aristotle writeth 4. Animalium Give unto a Wolfe the flesh of another Wolfe and he will not eat it yet one man preyeth upon another and devoureth another Thomas 4. Hominum societas violatur by this meanes the societie of man is violated which that it may be preserved the Lord forbiddeth all shedding of
and shall never be laid unto their charge and so no concupiscence is mortall 2. There can be no reasonable coveting of another mans things for reason is grounded upon the law of nature against the which such concupiscence is therefore the coveting of our neighbours goods being a transgression of this morall precept is in it owne nature mortall but through Gods mercie in Christ both it and all other sinnes to the faithfull are veniall and pardonable and not otherwise 4. Confut. That Marie was not void of originall sinne and concupiscence FUrther Thomas Aquin hath another position Post peccatum propter corruptionem nullus evadit concupiscentiam praeter Christus virgo gloriosa c. After sinne entred because of corruption none can escape concupiscence beside Christ and the glorious Virgin Thom. in opuscul So the Rhemists All men are borne in sinne Christ onely excepted and his mother for his honour Annotat. Rom. 5. sect 9. Contra. 1. The Apostle saith Rom. 3.19 Whatsoever the law saith it saith to them which are under the law that every mouth may be stopped and all the world be culpable before God But Mary was under the law and culpable before God as others were Ergo the law also saith to her Thou shalt not covet 2. Againe the same Apostle saith The law was our schoolmaster to bring us to Christ that we might be made righteous by faith Galath 3.24 But Mary was made righteous by faith for shee calleth Christ her Saviour in her song Luk. 1.47 Therefore the law also was a schoolmaster to her to bring her to Christ. 3. S. Paul further saith Ephes. 2.3 We were by nature the children of wrath as well as others He speaketh generally of all the faithfull therefore even Mary was by nature the childe of wrath and consequently borne in originall sinne 4. Divers infirmities are discovered in Scripture in the Virgin Mary as Luk. 2.48 her finding fault with Christ Matth. 12.46 her interrupting of Christ in his sermon Ioh. 2.2 her prescribing of the time to Christ to shew a miracle in turning the water into wine when Christ rebuked her saying Woman what have I to doe with thee All these infirmities doe shew that Mary was not void of originall sinne And therefore upon these reasons and testimonies of Scripture we inferre that Mary was conceived and borne in sinne as others are and Christ onely is excepted of whom onely the Apostle saith He was in all things tempted in like sort yet without sinne Heb. 4.15 As Origen also well saith Solus Christus sine macula Onely Christ was without spot Homil. 1. in Levit. See more also of this question Synops. Centur. 2. err 79. 5. Confut. Against the Romanists that it is impossible in this life to keepe the law of God NOw whereas the law restraineth the very inward concupiscence and corrupt desire herein appeareth the perfection of the law and how impossible it is for any in this life to keepe the law of God perfectly as the Apostle saith Rom. 7.14 We know that the law is spirituall but I am carnall sold under sinne There are two reasons why it is not possible to keepe the law both because it is spirituall not restraining onely the externall act but the internall spirituall motions and so is a most perfect rule of righteousnesse and for that we are on the other side imperfect full of weaknesse and corruption and carnall Here then is discovered another error of the Romanists That the precepts and commandements of God unto a man justified and in the state of grace are not impossible to be kept Concil Trident. sess 6. can 18. First then the truth concerning this point shall briefly be opened and then their objections answered First here we are to consider a fourefold state and condition of man 1. As he was created in a perfit state before his fall when it was possible for man to have kept the law and to have conformed himselfe in perfit obedience to the will of his Creator 2. But man considered in his corrupt nature before he be regenerate and restored can by no meanes keepe the law as the Prophet saith Can the blacke moore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Iere. 13.23 So the Apostle Whatsoever is not of faith is sinne Rom. 14.23 And We are not able of our selves to thinke any thing 2 Cor. 3.5 3. In the restored estate of man by regeneration and new birth the law is partly possible to bee kept partly impossible It is possible two wayes first by the imputation of the righteousnesse of Christ who hath fulfilled the law for us for he needed not fulfill it for himselfe as hee suffered not for himselfe for he was perfitly holy and just even from his conception communicatione justitiae divinae by the communication of the divine justice Marbach So the Apostle saith Rom. 10.4 Christ is the end of the law that is the fulfilling of the law for righteousnesse to every one that beleeveth Secondly the law is possible to be kept of the regenerate Quo ad inchoationem obedientia internae externa in respect of the inchoation or beginning of obedience internall and externall as the Apostle saith This is the love of God that we keepe his commandements 1 Ioh. 5.3 For he which without this beginning of righteousnesse that is without regeneration saith he knoweth and serveth God is a liar Vrsin This regeneration and inchoate obedience being wrought in the faithfull by the Spirit of God though it doe not wolly extirpate and root out sinne yet it keepeth it so under that it reigne not in them and it so renueth them that they labour to resist sinne and to live according to the law of God which obedience though it bee in it selfe imperfect yet is it accepted of God by faith in Christ in whose perfect righteousnesse whatsoever is imperfect in our obedience is perfected and our imperfections pardoned Marbach Yet even in the regenerate the law is impossible to be kept in respect of that perfection which God requireth and therefore the Prophet David saith Psal. 143.3 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 1. The faithfull doe both imperfectly keepe the law committing many things against it 2. Even in those things wherein they keepe the law they have some imperfections as the Prophet Isay saith 64.6 All our righteousnesse is as a stained clout Vrsin But there is great difference betweene the regenerate and unregenerate even when they sinne 1. Gods purpose standeth to save the Elect though they sometime slip so is it not with the other 2. Their repentance in the end is certaine so is it not in the unregenerate 3. Even in the sinnes of the regenerate there remaineth yet some seed of faith which is not utterly extinguished nor they wholly given over but the wicked
her chastity Latin Scilicet ablata that is taken away from her Gloss. interlinear Lyran. But the word ghoâ—ah signifieth no such thing Some read horam her time or houre which some interpret tempus nubendi time of marriage some the time of her service He shall not diminish her wages for her service Ex Lippomanâ— Some debitum conjugale understand and it of the marriage debt jus conjugale the right of marriage Cajetan Vatab. Concubitâ—m this lying with her Chalde so also Augustine Actum matrimonialem The matrimoniall act he shall not defraud her of for they which had many wives did not give unto every one of them their time as may appeare in the story of 〈◊〉 and Lâ—ah who purchased of her sister to Iâ—dge with her husband for her sonnes Mandrakes Genes 30. But beside that this were apparently to allow the use of concubines which no where the Law of Moses doth the word ghonah is not found in any such sense But it rather signifieth cohabitation or dwelling for the word maghon which commeth of the same root ghoa is taken for an habitation or dwelling so read Iun. Oleast Montanâ—â— The meaning then is that he shall allow her her food rayment and cohabitation or dwelling because he hath decâ—iâ—ed her of the hope and expectation of marriage So the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which word Augustine understandeth 〈◊〉 ubi nâ—m lying with her but it rather signifieth conversation that is he shall suffer her still to cohabite and converse in the house not as his wife or concubine but now as a free maid and no longer a servant QUEST XXXI What those three things are mentioned in the text Vers. 11. IF he doe not these three c. 1. Some expound these three things to be these if the master that bought the maid will not take her for his wife nor give her to wife to his sonne nor yet reteine her as his concubine Ex Lyranâ— But this cannot be for these reasons 1. Because it would follow that it was by the Law allowed to take a maid to be ones concubine which was apparently a sinne and a transgression of the seventh Commandement Thou shalt not commit adultery 2. The sense and sentence should remaine imperfect it being not determined what should be done if hee refused to give her food rayment and dwelling if this clause should be referred not to the three things spoken of immediatly before but to those other there given in instance Tostat. quaest 12. 2. Augustine supposeth these to be the three if he neither marry her himselfe nor his sonne neither have defloured her then she shall goe out free quast 78. in Exod. But there is no mention made at all before of deflouring her but of 〈◊〉 her therefore this cannot be any of the three 3. The most doe make these the three things if he neither take her to wife for himselfe nor for his sonne nor yet suffer her to be redeemed So Macâ—ach Borrh. Lyran. Genevens But this exposition cannot stand 1. Because these three things mentioned must be all performed otherwise he must let her goe out free but these three were divers cases and are propounded disjunctively either the father to marry her or the sonne or to suffer her to goe out free 2. In this sense the text should imply a contradiction for if these severall cases before propounded be these three things whereof one is this that if the father doe not marry her himselfe he shall suffer her to be redeemed that is for money but here it is said she shall goe out free paying nothing so shee should goe out for money and goe out without money 4. Wherefore the fittest sense is and most agreeable to referre this clause to the three things going next before he shall not diminish her food apparell and dwelling Sic Tostat. Iun. Cajetan QUEST XXXII Whether maid servants were set free in the seventh yeere and not sometime before sometime after Vers. 11. SHe shall goe out free paying no money 1. She should be set at liberty not onely in the seventh yeere of remission but before si appareant in ea signa pubertatis if the signes of her womanhood appeared Lyran. And the reason is that if shee stayed still in servitude being apt for marriage and neither her master nor his sonne take her to wife she might be in danger to be defloured or else lose the time of her marriage passing over her virginity in service Tostat. So that such maids might be made free before the yeere of freedome came 2. But if the seventh yeere of redemption returned before the maid came to yeeres of marriage which the Hebrewes doe appoint at twelve then could not the master yet shew his liking or disliking of her and therefore such young maidens were not made free no not in the seventh yeere for all this Law is grounded upon this supposition If shee please not her master that is if he purpose not to espouse her to himselfe or to his sonne but this pleasing or displeasing could not appeare untill the maid were ripe and fit for marriage therefore in this case they expected rather the accomplishment of her ripe age than the approching of the seventh yeere Tostat. qu. 13. QUEST XXXIII The summary sense of this Law concerning maid servants NOw concerning the meaning of this Law in generall 1. Cajetane thus resolveth the whole Law this maid servant that is sold by her father unto her master is either incognita à Domini unknowne of her master or knowne if the first then may he sell her but not to any strange people if she be knowne and afterward displease either her master casteth her off and then he must give her a dowry as if she were his daughter or he purposeth to reteine her still as his concubine then hee shall provide for her meat cloth and dwelling Contra. 1. There is no liberty given to the master to sell his maid servant to whom he will but he must suffer her to be redeemed which was to be done by the next of the kin 2. When he had espoused 〈◊〉 to his sonne it is not like that he would then cast her out of the house and send her away with a dowry but reteine her still 3. And if it should be lawfull for him to keepe her still as his concubine then the Law should allow the use of concubines which is no where to be found 2. Tostatus and Lippoman agree with Cajetane in the first case of suffering the maid to be redeemed admitting that her master had not knowne her and in the two other of giving her to his sonne and of taking another unto her but herein they differ that Cajetane in the second case of espousing her to his sonne presupposeth an ejection and casting out of the maid espoused and so endowing her the other thinke she is reteined still Their errour then is in supposing that this maid is knowne of her
the linen breeches the linen coat girdle and bonnet and five peculiar to the high Priest his Ephod breast-plate robe girdle and miter But herein they are deceived because they omit that garment which is called cetoneth tashebets the embroidered coat which was a speciall garment appertaining to the high Priest and so the high Priest beside his Ephod and robe which had pomegranats and bels hanging at it had also another embroidered coat 〈◊〉 Vatab. whereof mention is made vers 39. 3. Lyranus and Tostatus qu. 2. following Iosephus doe number ten severall Priestly ornaments foure common to all the Priests 1. The linen breeches 2. The linen coat 3. The girdle 4. And bonnet Six other were peculiar to the high Priest 1. The Ephod 2. The pectorall or breast-plate 3. The robe with the bels and pomegranats 4. The girdle 5. The miter 6. The golden plate set upon the miter But they commit the same error with the other before in omitting the Priests embroidered coat which maketh up the number of ten the golden plate being not reckoned apart by it selfe but counted with the miter 4. This then is the best numbring of these Priestly garments to appoint six as peculiar to the high Priest as they are set downe in the text vers 4. where the golden plate must be comprehended under the miter because it was but a part of it and foure other were common to all the Priests the linen coats girdles bonnets and breeches as they are described vers 40. to the end so they were ten in all and if the golden plate bee counted by it selfe there will bee in all eleven severall kinde of raiment and ornaments some for Aaron some for his sonnes And so Cajetane accounteth them and Thomas maketh seven garments of the high Priest and foure of the rest QUEST IX What garments were peculiar to the high Priests what common Vers. 4. THese holy garments shall they make for Aaron thy brother and for his sonnes 1. These garments then being appointed onely for Aaron and his sonnes the Priests were not also common to the Levits and so Ribera collecteth out of Iosephus because the Levits sacrificed not 2. Some are of opinion that all the garments which the inferiour Priests used the high Priest put on as Iosephus saith Pontifex etiam utitur hoc nihil eorum quae enumeravimus omittens c. The high Priest also useth these omitting nothing of those which we have rehearsed So also Tostat. qu. 2. and Ribera But this is not like for to what end should the high Priest weare two girdles one of the common sort which the inferiour Priests used the other the embroidered girdle and likewise it had beene superfluous for him to put on two bonnets as Iosephus thinketh one of linen as other Priests the other of blew silke 3. Therefore the garments are better thus distinguished that some of them were peculiar to the high Priests as the six in this verse set downe some were peculiar to the inferiour Priests to be usually and ordinarily worne as their linen coats girdles bonnets vers 40. which sometime the high Priest did weare also as in the day of expiation but not ordinarily See quest 41. Some common to them both as the linen breeches which are said to be for Aaron and his sonnes but the other three mentioned vers 40. are said to be made for Aarons sonnes Iun. in Analys Montan. The high Priest had like garments unto those three a coat a girdle a miter but they differed in manner of workmanship So then the high Priest had three garments unlike to the rest both in matter and forme the Robe the Ephod the Pectorall and three other though like in fashion his coat miter girdle yet differed in costly stuffe and curious workmanship QUEST X. Which garments were put on first which last BUt further it is here to be considered that the garments are otherwise and in another order rehearsed in this verse and afterward appointed to be made than they were put on for as Rupertus observeth Feminalia linea c. postremò posita sunt The linen breeches are set last in this description c. and yet they were put on first In this manner then and order did the high Priest apparell himselfe 1. He put on the linen breeches which came no higher than his waste 2. Next to that was the long broidered coat which was made with eyes or like checker worke which reached downe to the feet 3. Upon that was put the Robe which had bells and pomegranats in the skirts 4. After that the breast-plate before 5. Then the Ephod upon the shoulders behind 6. The girdle 7. The Miter with the golden plate QUEST XI Whether the Priestly garments might at any time be carried and used out of the Tabernacle Vers. 4. THat he may serve me in the Priests office 1. In that it is added That he may serve me the use of these Priestly garments is restrained for such service as was done before the Lord in the Tabernacle the Priest then was neither to use these garments ordinarily for he had other wearing apparell beside nor yet in such Priestly offices as were to be done abroad as when he went to view a leprous person or leprous house which belonged to the Priest Levit. 13. for such places and persons infected with the leprosie were uncleane by the law and therefore in such offices it was not fit to use the holy garments 2. Whereas then the Priest is commanded to wash his cloaths after he had seene performed all the ceremonies concerning the red Cow which was slaine without the host Numb 19.7 they must be understood to be his owne ordinarie and not the Priestly garments which were not to be polluted or defiled and so consequently were not to be washed and cleansed as other prophane and common vestures 3. This further appeareth Levit. 16.23 where the high Priest is commanded to put off his Priestly garments with the which hee entred into the holy place and then to wash his flesh with water and put on his owne cloaths he is not willed to wash the Priestly raiment with water But if it be objected that the washing of his flesh sheweth he was uncleane and so by that meanes the holy garments were uncleane also it may be answered that the Priest in this case having prayed for his and the peoples sinnes did wash his flesh not as a signe of any legall uncleannesse for then he should not have entred into the holy place but to signifie that hee was purified from his sinnes And this may further be observed that whereas there were two kinds of pollutions one by morall offences which indeed defiled the soule the other by legall transgressions which touched not the soule but the externall observation of the ceremonies onely in the first they onely washed the flesh in the second sometime their garments onely sometime their flesh and garments together if it were a
blessed Saviour saith Without me yee can do nothing Ioh. 15.5 3. Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive
make any such ditch or trench Tostat. qu. 34. 2. Who therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not
this distinction one way they are said simply to be written In quantum praedestinati sunt in noticia Divina as they are ordained to salvation in the knowledge and prescience of God and they that are thus written can never bee blotted out another way they are scripti secundum quid written after a sort not according to the divine prescience or predestination Sed secundum dispositionem in eis actu existentem secundum praesentem justitiam But according to their disposition which is in act in them and according to their present justice and thus are they said to be blotted out not in respect of Gods knowledge as though any thing can fall out against his prescience but in respect of their change from grace into sinne 2. Thomas also to the same purpose some are said to bee blotted out Non secundum rei veritatem sed secundum hominum opinionem Not according to the truth of the thing but in the opinion of men for it is usuall in Scripture ut aliquid dicatur fieri quando innotescit that a thing should be said to be done when it appeareth So some are said to be written in the booke of life quia homines ibi opinantur scriptos propter presentem justitiam because men thinke they are there written in respect of their present justice Then some are there written ex pradestinatione by predestination which can never bee blotted out Some ex gratia in respect of their present grace which they may fall from and so be blotted out And againe in another place he expresseth the same thing in other termes Some are predestinate of God Insâ— ut simpliciter habituri vitam aeternam Simply to have life eternall in themselves and these are so written in the booke of life as they can never be blotted out And some are so written Vt habeant vitam aeternam non in se sed in sua causa To have life eternall not in themselves but in respect of their cause and present state of Justice which when they fall from they are said to be blotted out 3. So before them both Augustine We must not so take it brethren Quod quenquam Deus scribat in librâ— vitae deleat illum That God writeth any in the booke of life and blotteth him out for if a mortall man said that I have written I have written shall we thinke that God writeth and blotteth out Praescius est Deus praedestinavit omnes ante constitutionem mundi regnaturos cum filio God foreseeth all things and he did predestinate all before the making of the world that should reigne with his sonne c. Therefore this is said Secundum spem ipsorum qui ibi se scriptos putabant That some are written which are said to be blotted out in their owne opinion because they thought they were there written so that where it is said let them be blotted out of the booke of life the meaning is ut ipsos constet non illos ibi esse that it may appeare unto them that they are not there To this purpose Augustine as he is alleaged both by Simlerus and Borrhaius 4. Tostatus followeth the same distinction that some are written in the booke of life secundum firmam praedestinationem according to Gods sure predestination some only secundum praesentem justitiam in respect of their present justice these may bee blotted out and not the other but he addeth further that so likewise in the booke of Gods prescience wherein onely they are written whose end is damnation some are written there secundum firmam Dei praescientiam according to Gods firme prescience others secundum praesentem injustitiam according to their present injustice These may be blotted out and not the other And this writing of them in one booke according to their present justice in the other according to their present injustice he calleth the writing foris without the booke the other writing according to Gods predestination and prescience he saith is intus within the booke Then out of these positions he inferreth certaine conclusions 1. That it is possible for one to be written in both these bookes the booke of life and the booke of death together in the one according to Gods predestination or prescience in the other according to their present justice or injustice As he which is predestinate unto life may according to his present state of injustice be written in the booke of death foris without as Paul while he was yet a persecutor and one may be in Gods prescience written in the booke of death and yet according to his present state of grace he may be written in the booke of life as Iudas while yet he continued in Christs obedience and preached the Gospell 2. Yet it is possible for one to be written twice in the same booke both in regard of Gods prescience and his owne state and condition as Moses was thus written in the booke of life and Iudas when he betrayed Christ in the booke of death 3. They which are written in the booke of life according to predestination may be blotted out thence according to their present state and condition as David when he sinned and so in the other booke likewise as Saul while he was yet a vertuous King he was written in the booke of rejection in Gods prescience but blotted out in regard of his present justice 4. But he that is written in the booke of life according unto predestination cannot be written in the booke of death according to Gods prescience and so on the other side because one and the same cannot be foreseene of God both to salvation and condemnation 5. And they which are written according to their present justice in the booke of life cannot at the same time be written in the booke of death according to their present injustice because one cannot at the same time be counted righteous and wicked before God Tostat. qu. 43. But these exceptions may worthily be taken unto Tostatus conclusions 1. Because he maketh a booke of death and speaketh of putting in and blotting out of that booke whereas the Scripture acknowledgeth only a booke of life not any of death for not to be written in the booke of life though they bee not written in any other blacke booke is sufficient unto everlasting perdition 2. He calleth the booke of death the booke of Gods prescience only as though God were not a Judge also in condemning the vessels of wrath into hell and ordaining them justly thereunto as he is in the electing the vessels of honour to salvation 3. It is an errour that God writeth any in either of those bookes on the backside in respect of their present state or condition of justice or injustice for Gods writing there is unchangeable they are there said to be written in regard of their present state secundum spem ipsorum in their owne hope as Augustine or secundum opinionem hominâ—m according to the opinion of
silence confessed his errour and suffered himselfe to be reprehended 9. Controv. Against satisfaction before God by temporall punishment Vers. 28. SO the children of Levi did as Moses commanded c. The Lord was well pleased with this punishment which was inflicted by the Levites upon the idolaters yet we must not thinke that Gods wrath was hereby satisfied for God was appeased before by Moses prayer vers 14. neither was it likely that the punishment of a few could satisfie for the sinne of the whole host that the death of three thousand could make amends for the sinne of six hundred thousand Simler But ad exemplum profuit this punishment was profitable for the example of others and by this meanes castra purgata fuerunt the campe was purged of the ringleaders of this sinne Calvin 10. Controv. Of the corrupt reading of the vulgar Latine text setting downe 23. thousand for three thousand ABout three thousand The Latine Translater therefore here readeth corruptly 23. thousand as is before shewed at large quest 72. 11. Controv. All shedding of bloud maketh not one irregular and unmeet for the Ministery Vers. 29. COnsecrate your hands The Romanists observation therefore of irregularity is superstitious that allow none to be admitted to Orders which have beene shedders of bloud Lippoman one of their owne Writers giveth here a good note Non est ergo omnis effusio sanguinis irregularitatis nota All shedding of bloud is not then to be held a note of irregularity seeing the Levites thereby were consecrated c. Indeed manslayers and bloudy men are not easily to bee admitted to the Ecclesiasticall Ministery but one which hath served in the warres or had borne the office of a Judge being otherwise meet for his gifts is not for any such respect to bee debarred As Ambrose in the better times of the Church of a Judge was made a Bishop 12. Controv. Against the Romanists that thinke no man can be certaine of his salvation but by revelation Vers. 32. RAce me out of thy booke Procopius here well collecteth Ecce Mosi per omnia exploratum fuit c. Behold Moses did certainly know that his name was contained in the booke of life But Tostatus thinketh that this was extraordinary and that now Aut rarissimi homines aut quast nullus certus est That few or in a manner none are sure of their salvation Moses he thinketh had this by revelation and by his familiar conference with God and so S. Paul when he was taken up into the third heaven Tostat. quaest 42. Contra. 1. Moses was assured of his election even as other faithfull are God answereth him that hee which sinneth that is without repentance and recovery shall be raced out therefore he that sinneth not so but repenteth of his sinne is sure he is there written as the Apostle saith Hee that is borne of God sonneth not sinne doth not reigne in him and so againe it may be turned he that sinneth not is borne of God And S. Peter saith Brethren give diligence to make your election and calling sure for if yee doe these things ye shall never fall 2 Pet. 2.10 By good workes then as lively testimonies of our faith our election may be made sure 2. The ground also of S. Pauls confidence and assurance was not so much any speciall revelation as the common operation of faith in Christ he was perswaded nothing should separate him from the love of God which is in Christ Iesus our Lord Rom. 8.39 Faith therefore in Christ Pauls Lord and ours assureth us of Gods inseparable love See more Synops. Centur. 4. err 25. 13. Controv. That God doth not only foresee but upon his foresight also decree the condemnation of the reprobate Vers. 33. HIm that sinneth will I put out of my booke Tostatus further here hath this observation that the reprobate are not predestinate of God as the elect are but praesciti tantum onely foreseene Solum cognoscit Deus quod iste vel ille homo erit infoelix non quod de eo aliquid statuerit c. He only knoweth that this or that man shall be damned and be unhappy not that God decreeth any thing of such quest 41. Contra. 1. This opinion is contrary to the Scripture Iudas is called the child of perdition Ioh. 17.12 Saint Paul calleth the reprobate vessels of wrath prepared to destruction Rom. 9.22 and Saint Inde They were of old ordained to this condemnation vers 4. These places doe evidently shew that the reprobate are ordained prepared and appointed unto condemnation 2. Otherwise if it were not so that God decreeth the end and condemnation of the wicked hee should be deprived of the one part of the office of the supreme Judge which is as well to decree punishment to the wicked as rewards to the righteous 3. Indeed a difference there is betweene the decree and foreknowledge of the one and of the other but not that which Tostatus imagineth As first God ordained both for the elect the end which is salvation and the way for them to walke in but God foreseeth only the evill wayes of the wicked but their end he both foreseeth and decreeth secondly the decree of election is only of grace without the foresight of the faith or good workes of the Saints but the decree of actuall condemnation in the wicked is upon the foresight of their sinne and misbeleefe as is elsewhere shewed more at large See more hereof Synops. pag. 822. 14. Controv. The punishment of sinne remaineth not after forgivenesse of sinne Vers. 34. YEt in the day of visitation I will visit them Ferus hereupon observeth that God many times dimissa culpa pâ—nam sibi reservat c. doth reserve the punishment the fault being pardoned As Adam and Eve had their sinnes forgiven upon the promise of the Messiah yet they both received punishment so Numb 14.20 God at Moses request forgave the sinne of the murmurers yet all their carkasses fell in the wildernesse Contra. 1. That which God forgiveth he perfectly pardoneth Ierem. 31.34 I will forgive their sinnes and remember their iniquities no more Ezech. 18.22 His transgressions shall be mentioned no more unto them But if the punishment should bee reserved still then after remission their sinnes should bee remembred 2. Wherefore their chastisements which follow after the confession of sinne as in the examples given in instance were rather corrections for their owne emendation or the example of others than punishments for sinne as Tostatus reasoneth that if sinne be directly punished nunquam daeretur ei temporalis poena sed aeterna it should never have temporall but eternall punishment it is therefore non poena peccati sed admonitio quaedam not the punishment of sinne but a certaine admonition Tostat. qu. 47. See Synops. pag. 653. 6. Morall observations 1. Observ. The absence of the Pastor verie dangerous Vers. 1. OF this Moses we know not what is become Vides hoc loco absentia rectoris
quam bonitas Nothing is more proper unto him than goodnesse and mercie Calvin Et quia multi effectus And because there are many effects of the divine mercie Ferus Slow to anger erech aphaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long suffering God straightway punisheth not men when they sinne but spareth them emendationem expectando in expecting their amendment Lyran. Peccata eorum dissimulando as it were dissembling and winking at their sins to bring them to repentance as hee did forbeare the old world 120. yeares Burgens Poenam differendo in deferring the punishment Ferus God doth not presently punish as though he either knew not or neglected our sinnes but that we should come to amendment of life Marbach As Saint Peter sheweth 2 Pet. 3.9 Pelarg. This is a singular effect of Gods mercie Oleaster Abundant in kindnesse rabh chesedh God is so rich in mercie that he hath more compassion of us than we have of ourselves Tostat. He diversly sheweth the effects of his pietie and pitie Lyran. He is propensus ad beneficentiam prone and readie unto mercie Borrh. He extendeth his mercie unto all Oleast And he is multa pietatis of great pitie towards all men Pelargus Multifarie impendit misericordiam he many wayes bestoweth his mercie 1. Sometimes when he seeth men in miserie he hath compassion on them as upon the Israelites in Egypt 2. Sometime ex gratuita voluntate of his owne gracious will though they be in no trouble as Christ in mercie looked upon Paul when he converted him 3. Sometime hee spareth the wicked for the righteous among them as hee promised Abraham not to have destroyed Sodome if ten righteous persons could have beene found among them 4. God also spareth his people lest the enemies should have occasion to blaspheme as Moses intreateth God chap. 32.12 5. God oftentimes sheweth mercie to a multitude for the zeale of one righteous man as Phinches by his zeale appeased Gods wrath toward the people 6. Sometime the Lord considereth the frailtie and weaknesse of man and so forbeareth them as Psal. 78.38 He oft times called backe his anger c. for he remembred that they were flesh Burgens And in truth veemeth As God is mercifull in promising so he is most true stable and constant in performing his promises Lyranus and Burgensis understandeth this of Gods justice verax â—dest justin true that is just As God is said to be just of his word and promise it may be so interpreted but not as Gods justice and severity is compared with his mercie for that property of God is described in the next verse here Gods truth hath relation to his mercie and promises he is verax promissa servando true in keeping his promises Ferus God is faithfull he deceiveth none he cannot lye And if Gods promise be not performed it is because the condition is not kept and so the failing is not on Gods behalfe but on mans such was that promise made to David Psal. 131.12 If thy sonnes keepe my covenant c. their sonnes shall sit upon thy throne for ever Tostat. qu. 7. This mercie and truth of God non aliter comprehendi potest quam ex verbi testimonie cannot be otherwise comprehended than by the testimony of his word Calvin And the Lord specially maketh mention here of his truth ad consolandum Mosem to comfort Moses that hee should not doubt but that God would make good all his promises to Israel Borrh. Vers. 7. Reserving mercie for thousands 1. Here a definit number is put for an indefinit he meaneth all the posterity of the faithfull Pelarg. Hee sheweth mercy not only to those with whom he covenanteth sed etiam descendentibus ex eis but to those which descend of them Lyran. Oleast As the Israelites now found by experience that God respected them for their fathers Borrh. And long after even in the latter times qua sunt valde distantia à temporibus patrum which were farre distant from the times of the Fathers God remembreth his mercy as Levit. 26.41 I will remember my covenant with Iacob c. yea this promise comprehendeth all the time both of the old and new Testament for God remembring his promise to the Fathers sent his Sonne into the world but this must bee understood of such generations as doe not obicem ponere which are not a barre unto themselves by their sinne and disobedience Burgens Here Gods mercy reacheth unto a thousand generations his justice but unto the third or fourth Simlerus Forgiving iniquitie transgression and sinne 1. Lyranus by these three understandeth sinnes committed against our neighbour against God or against our selves 2. Burgensis by the first would have signified sinnes of infirmity by the second sinnes of malice by the third sinnes of ignorance 3. But thus are they better distinguished the first word ghavâ—n or as Oleaster pronounceth it aon commeth of that root which signifieth to be crooked it betokeneth crooked offences which proceed of malice or ex proposito of purpose the second peshagh is of pâ—shagh which is to deale unfaithfully signifieth such sinnes as are treacherously committed against God as was the sinne of idolatry committed against the Israelites Tostat. Pelarg. Such sinnes which proceed ex superbia of pride Oleaster Ex contemptu of contempt Cajetan The third chataah generally signifieth sinne but is more specially here taken for the sinnes of ignorance and infirmity Tostat. quaest 7. Oleaster Cajetane Pelarg. 4. Wherein appeareth Gods singular mercy not only to the righteous but to the unrighteous Ferus 5. Et non levibus tantum dâ—lictis sed gravissimis sceleribus dat veniam Who only doth not pardon small offences but most grievous sinnes Calvin QUEST XI How the Lord is said not to make innocent BY no meanes making the wicked innocent 1. The words in the originall are thus In making innocent he will not make innocent which Ferus following the Chalde paraphrast divideth into two sentences He maketh innocent or dismisseth unpunished them which doe repent yet justifieth not those which are impenitent but the grammaticall construction will not beare this sense In absolving he will not absolve but ate referred to the same object 2. Osiander understandeth it of such as make themselves innocent before God whom the Lord notwithstanding will not hold to bee innocent but nakeh here is not a noune but a verbe In making innocent c. 3. The Latine readeth thus Nullus apud te per se innocens None is with thee of himselfe held to be innocent that is none of himselfe or of his owne power can be innocent before thee So Tostat. qu. 8. But these words with thee and of himselfe are not in the originall 4. Lyranus thus interpreteth that none are innocent before God as having either actuall or originall sinne but the word nakeh is here a verbe naki signifieth the innocent the other to make innocent it cannot therefore be thus construed the innocent he
as a reason of his presence which the Lord had alleaged before as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the
det S. ad How the Lord is said to goe downe The grosse superstition of the Egyptians in worshipping their god Apis. Reconciliation of some difference in the genealogie of the Belahites in the Chronicles Benjamin a grandfather at Iacobs going downe to Egypt Hebrewes conceits The Septuagint whether here in an errour Why 70 persons descended into Egypt Whether Iacob or Ioseph fell one upon the others necke T.G.r. H. alt T.B.G.r. H. cor divers sig H.S. cor divers sig H. cor T. mut num H. alt T.B.G. divers signif Perer. error in the chronologie How Iacob did know that he should not attaine to the yeares of his father Aug. lib. 1. de civit c. 12.13 Heb. 11.21 How and when the Apostles doe follow the Septuagint H.S.C. mut voc S.c. S.H.c. H.S.c. diff verb. H.S. det H.S.C. mut voc Canterp S. ap f. pro. C. cor 1 Tim 3.3 Tit. 1.8 Offic. 2.27 Christs-church in Oxford In obit Satyr Master Gibbons upon Genesis dedicated to the L. Bishop of Duresme Orat. pro Archia 1 〈◊〉 2.21 1 Pet. 3.9 Romana apud Hieron H.S.c. H.S.C. cor H.S.C. cor T.B.r. S.H.C. â— T.r. divers signif S.c. T.p.r. T.r. T.r. T.C.r. C. cor H. cor Ch. c. B.G.T. â— G. cor S. cor Ch. c. C.c. C.c. C.H.S. cor C. cor C.c. S. dâ—v signif H.S.C. div signif H.S. div signif S.C.H.c. C. cor S.c. H.S.c. T.B.r. T.B.r. C. cor S.c. C.c. S.c. T.H.r. T.G.r. S.c. C.c. inter S. mut pâ—rs H. det How Moses came to the knowledge of Iacobs will Iacobs testament depraved and abused The last times how taken in Scripture The error of Isidor Pâ—lusioâ—a Of Ruben Of Simeon and Levi. The greatnesse of the sinne of Simeon and Levi. How Christ is the expectation and desire of the Gentiles The prophecies touching the Messiah absolute not conditionall No King of the tribe of Iudah after Ieconiah How the scepter should not depart from Iudah till Shiloh come Moses prophecie of Gad compared with thiâ— of Iacob â—â—wes S.c. S.c. T. r. G. pr. f. app H.T.r. Herodot lib. 2. Diodor. lib. 2. Histor. scholast c. 114. in Genes Why the Egyptians are noted to have mourned Of the dayes and time of mourning for the dead Hebrewes curious observations When and upon what occasion this message was sent to Ioseph Joseph lib. 2. antiquit How long Joseph died before Moses was borne Iustinus the historiographer detected of sundrie untruths Hebrewes fables How Stephen might know that the rest of the Patriarkes were buried in Sechem Bellar. de purgato lib. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Stobaâ— ser. â—â— Psal. 113.5 Prov. 20.8 â— Sam. â—3 11 Ambros. in obitum Valentin Ambros. ser. 40. Iudg. 9. Iudg. 1. 1 Sam. 21.18 2 King 11. â—eneâ— 2. de iâ—a Hierom. ad Oceanum Hexamer lib. â— cap. 21. Iudg. 9.19 Numb 16. Ierem. 22.19 2 Chron. 20. Esth. 9.19.22 Esther 9.18 1 Maâ—h 4.59 Ioâ— 10.22 Zach. 2.5 Iob 28.7 Iob 34.25 vers 22. Psal. 91.5 Numb 21.17 Iudg. 5.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.3 Anthistenes Apolog. 2. in Ruffin Galath 4.16 Hieron ad Rustic 2 Cor. 10.18 Philip. 1.18 Serm. 79. de verbi Apostolis * Galath 3.19 Iosephus Origen Cyprian Cyril Chrysostom Hierom. Augustine Gregorie Theodoret. Damascene Lyranus Thom. Aquin. Hugo Cardinalis Isidore Hugo de S. Vict. Burgensis Rupertuâ— Rabanus Calvin Pagnin Iunius annot Arias Moâ—taâ— Iunius Analys Pellican Simlerus Gallasius Marbachiuâ— Pelargus Borrhaius Osiander Arâ—tius Zeiglerus Cajetanus Lippomanâ—â— Tostatus Ferus Pererius Vatablus Olâ—aster Piscator Genevens Ambros. 〈◊〉 in Luc. Moses Iudicials of thâ—ee sorts Moses Iudicials noâ—â—eft absolutely free unto Christian Magistrates The Christian Magistratie not necessarily tied to Moses Iudiciali How far Moses Iudicials doe bind Ambr. lib. 7. commâ—nt in 9. cap. Luc 〈…〉 is cite◠〈…〉 Piscat de abrogation Iudicial ration 2. The â—igour of Moses law mitigated * Or rather the author of â—per imperfect 〈◊〉 43. in cap. â—â— Matth. and it is alleaged Caus. 27. qu. 1. cap 12. Câ—prian lib. 4. â—â—istol 2. Epistol ad Innocentium Whether adulterie necessarily is to be punished by death Annot. in Heb. epist. Hieron ad Innocentium Cyprian lib â— epâ—st 2. Some kinds of theft punishable by death by the word of God Simple theft deserâ—eth not death Cod lib 6. â— 2. l. 11. leg 18. Cod. lib. â— tit 1. leg 3. Caus 17. qu. 4. c. 17. Annot. Erasâ—i in Hieron epistol ad Innocentium A.P.B.G. cum caeter T. T. S· G.A.P. T. Lib. 1â— de Ciâ— â—itaâ— Deic 7. Lib. 7. de histor 〈◊〉 cap. 4. How Pharaoh is said to dealâ— wisely that is subtilly with Israel Hierom. lib. de locâ— Hebrâ—iâ— August libr. contr mendaâ—iâ—m c. 15.16 â—ib contra mendacium Câ—p. 10. Greg. lib. â— moral Hierom. in cap 65. Isai. Hier. in cap 65. Isai. Rup lib. 1. Exod. cap. 7. Epist. ad Hâ—w the 〈◊〉 is said to turne the hearts of the Egyptians to hatred Theod. in Psalm 105. August in Pâ—â—â—m 104. V.I. G.I. I.C. I. L.c. L.S.c. I.A.P. Pharaohs edict against the children continued not long Pererius deceived in the computation of 120. yeeres â—useb lâ—b 10. de 〈…〉 Evang. 〈◊〉 ult The time of Moses birth compared with forren stories Appion the Grammarian that wrote against the Jewes of two grosse erroâ—â— Philo lib. 1. de vita Moses Ioseph lib. 2. Antiq. cap. â— Euseb. lib. 9. de praepâ—rat Evangel cap. ult Clemens Alexandrinus lib. 1. â—ib de civitate Dei 18. cap. 59. Whether Moses found out the use of letters â—risteus in his historie of the 72. translations Lib. 18. de civ Dei cap. 40. Why 〈…〉 the 〈…〉 and I 〈…〉 not Thâ—â— secund secund q. 61. artic ult Hierom. de 〈◊〉 Hebraic Hierom contra Heluidium Pererius deceived I.V. cum caeter I.S. â— I.G.B. cum caeter I.V.B.G. I.V.A. I.G. cum caeter Why Moses went thither Why it was caâ—led the mountaine God Ambâ— lib. 7. Comment in 〈…〉 â—ypr lib. 1. advers Iud. cap. 19. 〈…〉 in cap. 〈…〉 Iosephus lib. 5. Antiquâ—â—â—â— Of the wonderfull fruit of Palestina called the Apples of Paradise Hier. Epist. 129. ad Dardonum Thâ—m 〈…〉 3. Dionys. Whether Plato and other Philosophers received any light from Moses bookes 1. doct That there is but one God â— doct That Christ is God 3. doct God doth not alwayes shew his immediate power but worketh by meanes Perer. Distâ— 3 cap. Exâ—d Numer 2â— Epist. How places are to be respected I.V. I. I. V. I.V. B.G. cum caeter I.G. I.L.S. I. Serm. 86 â—e tempore Reconcilâ—ation Hebrewes fâ—â—bles Lib. 3â— â—or cap. 23. Epist. 142. ad â—ardaâ— Wherein Moses sinned How God is angry with his Children Zach. 9.9 God Satan and man himselfe are said to harden the heart but diversly August â—eâ— â—â— De â—empore Aâ—gust serm 141. de tempore Bernard 1. ser. de câ—rcumcis Hug. lib. 2. de sacram 12. Thostat in Exod. Thom. 2. par 4.70 resp ad secund Lib. 2. cont epist.
who did hold concupiscentiam non esse peccatum that concupiscence is not sinne whose objections were these 1. Object Such things as are naturall are not evill but concupiscence is naturall therefore it is not evill nor consequently sinne Answ. This argument must be answered by a distinction for by naturall here may be understood that which was made naturall in man by creation before his fall and so the proposition is true but the assumption is false for inordinate concupiscence and appetite was not in man before his fall or it is taken for that which is now incident to mans corrupt nature since his fall and so the assumption is true but the proposition false 2. Object Even in our nature as it now standeth corrupt the appetite or desire to such things as tend to the conservation of nature and to decline and shun the contrarie are not evill but such is the concupiscence to meat and drinke and such like Ergo. Answ. 1. Such motions and appetites of themselves are not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat or drinke For as it was naturall in Eve to desire to eat of the fruit of the tree yet to desire it against the Commandement of God was evill so is it with these naturall motions if they bee immoderate and inordinate they are evill 2. There are other concupiscences beside these which are neither naturall nor tending to the conservation of nature as coveting another mans house or wife c. which can have no such excuse or pretenâ—â— 3. Object That which is not in mans power to avoid is no sinne but not to covet is not in mans power Ergo it is no sinne Answ. 1. The proposition is false for sinne is not measured by the necessitie or libertie of nature but by the disagreement which it hath with the will of God 2. When God first printed the law in mans nature before his fall then were the precepts of God given unto man in his power to keepe though man by his voluntarie corruption hath lost his power and libertie yet God forgoeth not his power and right of commanding 4. But that concupiscence is sinne it is both evident by this law that would not forbid it unlesse it were sinne and by the Apostle who useth the same argument I had not knowne sinne but by the law for I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 Vrsin 2. Confut. Against the Papists that denie concupiscence to be sinne in the regenerate SEcondly the Papists are herein Semipelagians who generally affirme and hold that concupiscence remaining after baptisme is not properly sinne nor forbidden by commandement Rhemist 〈◊〉 Rom. 6. sect 6. So was it decreed in the Tridentine Synode that concupiscence non est vere proprie peccatum in renatis is not verily and properly a sinne in the regenerate but that it is so called quia ex peccato est in peccatum inclinat because it commeth of sinne and inclineth to sinne Session 1. cap. 1. They object thus 1. Object Sinne maketh men guiltie before God of eternall death but the regenerate are not guiltie of eternall death therefore concupiscence in them is no sinne Answ. 1. By this reason there shall bee no sinne at all in the regenerate for there is no condemnation at all to them that are in Christ Jesus 2. Neither concupiscence nor any sinne else shall condemne the regenerate but that is not because concupiscence is no sinne but that both it and all other sinnes are pardoned in Christ and so not imputed 2. Object Originall sinne is taken away in Baptisme therefore concupiscence in the regenerate is no sinne Answ. Originall sinne is not simply taken away in Baptisme but onely quoad reatum in respect of the guilt and as the Schoolmen say it is taken away formally in Baptisme but not materially There are two things to be considered in originall sinne the disagreement or repugnancie which it hath with the law of God and the guilt of the punishment This latter way originall sinne is remitted and released in Baptisme it shall never be laid unto the charge of the faithfull as S. Paul saith Who shall lay any thing to the charge of Gods chosen Rom. 8.33 But the other remaineth still in Gods children as S. Paul confesseth of himselfe Rom. 7.23 I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull it doth not reigne in them as the same Apostle exhorteth Rom. 6.12 Let not sinne reigne in your mortall bodie 3. But that concupiscence is sinne in the very regenerate it is evident by this precept Thou shalt not covet which commandement is given generally to all both the regenerate and unregenerate S. Paul also calleth the rebellion of his flesh which he felt in himselfe being now regenerate the law of sinne Rom. 7.23.25 And the Apostle speaketh to men regenerate when he saith Be renewed in the spirit of your minds Ephes. 4.23 which renovation needed not if concupiscence in them were no sinne 4. But that place of Augustine will bee objected Quamvis insint dum sumus in corpore mortis hujus peccati desideria c. Although while we are in the bodie of this death there be in us the desire of sinne yet if we should give assent to none of them non esset unde diceremus c. dimitte debita nostra we should have no cause to say to our heavenly Father Forgive us our debts c. August epist. 200. Answ. 1. Augustine must be understood to speake of actuall sinnes that if so men had grace never to consent to their concupiscence they should not need to pray for remission of such sinnes 2. And who is there that liveth who sometime is not carried away with concupiscence to give assent unto it So that if Augustine should speake generally of all sinne yet his speech being conditionall if we should give assâ—â— to none of them and that condition being kept of none this proveth not concupiscence not to bee sinne See more of this controversie Synops. Centur. 4. err 16. 3. Confut. That no concupiscence is a veniall sinne in it selfe THirdly Thomas Aquin his assertion commeth here to be examined Not a quòd cupiditas tunâ— est peccatum mortale quando sine ratione c. Note that concupiscence is then mortall sinne when as the things of our neighbours are coveted without reason but when they are reasonably desired it is veniall Thomas in opuscul Contra. 1. This distinction of mortall and veniall sinnes being understood in their sense that some sinnes in the condition and qualitie thereof are mortall some veniall is contrarie to the Scripture which maketh death the wages of sinne Rom. 6.23 that is of all but to the faithfull through Gods grace all sinnes are veniall