Israelites that whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
Perer. for God expresseth no condition in his promise 4. Nor yet need we answer that Iacob doth not vow the generall worship of God whereunto he was bound by his profession having received circumcision but a speciall service in consecrating that place to Gods service and offering of tythes or that it is lawfull for a man to tie himselfe by a new bond to performe that to God which he is otherwise bound to doe as the Prophet David saith Psal. 119.126 I have sworne and will performe it that I will keepe thy righteous judgements both these answers are true though not pertinent to this place ex Perer. 5. Wherefore Iacob doth not bring this forth as a condition If God will be with me this particle im is not here a conditionall but a word of time as it is taken vers 15. untill if that is when I have performed c. so is it taken here when God hath beene with me and kept me in this journey Iun Mercer and the words following are not to be read then the Lord shall be my God but when the Lord hath beene my God so they are not parcell of the vow which is complete in the 22. vers but they are part of the reason of this vow Rasi Iun. QUEST XVIII To whom Iacob voweth to pay the tenth Vers. 22. I Will give the tenth 1. Some thinke that he payed the tenth to Sem or Eber but Sem died before Iacob was borne and Eber also was dead many yeares before this in the 19. yeare of Iacob who is now supposed to have beene 77. yeare old 2. Therefore this giving of tithe was nothing else but the consecrating of the tenth part of his goods to be bestowed in building of Altars and in sacrifices for the service of God and such things as are devoted to religious uses are truly said to be given unto God sic Cajetan Mercer 3. Some Hebrewes referre this to the consecrating of Levi to the Priesthood but as Aben Ezra not men but cattell and beasts used to be tithed 4. Places of Doctrine 1. Doct. The ministery of Angels Vers. 12. THe Angell of God went up and downe By this is expressed the ministery of the Angels that are continually imployed for the good of the elect they ascend to report our necessities they descend to be ministers of Gods mercies as the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 2. Doct. How Gods providence is seene in permitting evill to be done in the world HEreby also is set forth Gods providence that watcheth over all things for the Lord standeth upon the top of this ladder whereby is signified the administration and government of the world Against which providence whereas it is objected that many evill things are committed in the world to the which the Lord is no way consenting Thomas Aquine answereth that although some defects are against the particular nature of things yet they are for the good of the universall and therefore as Augustine saith Deus non sineret malumesse in operib suis nisi sciret benefacere etiam de malâ— God would not suffer evill to be in his works if he did not know how to turne evill into good But it will be said God ought to draw men against their will unto good Dionysius answereth Non est providentia divinae violare naturam sed est cujusque naturae conservatrix Gods providence doth not change or violate nature but is the preserver of naâ—ure leaving to things indued with reason to follow their owne will and inclination Lib. de Divin nominib cap. 4 par 4. 3. Doct. How God forsaketh not the elect finally Vers. 15. I Will not forsake thee c. Gods promises to his servants are so stable and firme in Christ that they are sure finally not to be forsaken as the Lord said to Iosua I will never faile thee nor forsake thee Heb. 13.4 Calvin 4. Doct. Lawfull to vow Vers. 20. IF God will be with me c. By Iacobs vowing both their errour is condemned that take away the use of all vowes from Christians and their superstition that vow not as they ought Iacob 1. directeth his vowes to God the papists vow unto Saints 2. He voweth to testifie his thankfulnesse they vow to merit 3. He voweth such things as were in his power as to pay tithe they such things as are beyond their reach as single life where the gift is not 4. Iacob voweth such things as God commanded they vow things of their owne inventing as to goe in pilgrimage to fast with bread and water to garnish Idols and such like concerning the which we may say with the Prophet who required this at your hands Isay 1. â—2 Calvin 5. Doct. Signes called by the names of the things Vers. 22. THis stone shall be the house of God This stone was not Gods house but a monument or signe of the place of Gods worship for there Iacob to fulfill this vow afterward at his returne built an Altar to God Gen. 35.7 Thus by a metonymie that which is proper to the thing is given to the signe in which sense the bread in the Eucharist is called the body of Christ Marlâ—r 5. Places of Confutation 1. Confut. How the Angels are reporters of our prayers unto God and yet no mediators Vers. 12. LOe the Angels of God ascended and descended upon it Hence Pererius would gather that the Angels descended from heaven to reveale unto us the counsels of God and to execute his will so their office is by ascending to report unto God our prayers vowes and necessities in Gen. 25. numer 23. We grant that the Angels doe report unto God the affaires of the world and the acts and gests of men and so their supplications in generall but this they doe as messengers not as mediators The Prophet Zachary sheweth a distinct office of the Angelicall spirits and Jesus Christ there called the Angell of the Lord they returne this answer to Christ Wâ—e have gone thorow the world and behold all the world sitteth still and is at rest But the Angell of the Lord Christ the Mediator of his Church steppeth forth and prayeth O Lord of hosts how long wilt thou be unmercifull to Ierusalem Zach. 1.12 So then though the Angels be witnesses of our devotion and beholders of our teares and plaints they have no office of mediation neither have we any warrant to pray unto them 2. Confut. Against the Platonists that make three kinds of providence Vers. 12. THere stood a ladder upon the earth and the top reached to heaven Gods providence then descendeth from heaven to earth contrary to the opinion of the Platonists noted by Gregor Nyssen lib. 8. de provident cap. 3. who make three kinds of providence the first of God in taking care onely for things celestiall and spirituall and the generall causes of other things in the world the second
like that the Septuag translated the word monim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 money which by the Scribes was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the addition of one letter ex Mercer 5. Wherefore I rather thinke that here a certaine number is taken for an uncertaine that neither lesse than ten times Iacob was deceived nor yet just so many times but that he was very often beguiled at Labans hand as the Lord saith That the Israelites had tempted him ten times Num. 14.22 and Iob complaineth of his friends that they had ten times reproved him Iob 19.2 that is often Mercer QUEST II. Whence Iacob had his first particoloured goats that he saw in a dreame Vers. 12. SEe all the he goats leaping upon the she goats that are particoloured c. That are particoloured must be referred to the he goats not to the females because gnacâ—dim is of the masculine gender this difference is well observed by the Greeke and Latine translators Iun. Mercer and therefore our English translations are herein faulty that apply it to the she goats But here the question is from whence Iacob had these particoloured goats that leaped upon the females 1. Neither had Iacob these particoloured by miracle as the Hebrewes affirme that an Angell brought them from Labans flocke 2. Neither did Iacob borrow them of other shepherds for that had beene a fraud 3. Neither did he put his owne particoloured after they were increased to Labans white cattell for then he needed not to have used the device of the rods and beside it had beene a fraud 4. Nor yet are they called particoloured because they so appeared in the water while they leaped upon the ewes by reason of the pide and straked rods that were put into the gutters 5 Nor yet are they so named in respect of the issue and effect because they had particoloured lambs as if the rams that leaped the sheepe had beene of that colour as Mercer 6. But this vision is not to be referred to the beginning of this particoloured breed but at once sheweth to Iacob the great increase of them like to be that he should have particoloured both male and female of his owne in such abundance that they should ingender among themselves and grow into flocks QUEST III. Whether it were an Angell that spake unto Iacob in Bethel Vers. 13. I Am the God of Bethel c. 1. These two visions though reported together to Iacobs wives yet were not shewed at once to Iacob but at sundry times the one concerning the particoloured cattell 6. yeares before but the other for his returne in the end of the 6. yeare immediately before Iacobs departure from Laban vers 3. Mercer 2. This Angell was not any ministring Spirit which spake in the name of God as some thinke Mer. 3. But it was Christ himselfe for here hee is called the God of Bethel and in that vision beside the Angels ascending and descending the Lord himselfe stood at the top of the ladder who spake to Iacob Christ Jesus then was the great Angell of Gods presence that appeared before to Iacob in Bethel and now againe speaketh to him in vision QUEST IV. Why Rachel is set before Leah and speaketh first Vers. 14. THen answered Rachel and Leah 1. Rachel is named before Leah as before vers 4. because she was Iacobs principall wife the chiefe matron of the house Leah was thrust upon him undesired for this cause afterward in the forme of blessing which they used toward Ruth Rachel is preferred before Leah even by the Bethlemites that came of Iudah of Leah Ruth 4.11 2. Hebrewes note this as a presumptuous part in Rachel to speak before her elder sister and therefore they say she died first but the truth is the singular number is here used for the plurall and this answer though it might be made by Rachel was with the consent of both 3. In that they say All the riches which God hath taken c. is ours and our childrens they doe somewhat obscure Gods blessing as though God had given them but their due in as much as they being Labans daughters together with their children had interest in his goods Calvin Mercer QUEST V. Of the reasons that made Iacobs wives willing to depart Vers. 14. HAve we any more portion c. Iacobs wives use foure reasons of their willingnesse to depart three domesticall and one divine 1. Because they looked now for no more portion in their fathers house than that which they had gotten they had no reason to stay any longer they say not as some read Have we not yet any portion c. for they had a great part by Gods providence out of their fathers substance as they confesse vers 16. 2. He hath sold us he hath beene unkind to us setting us forth with no dowry but selling us for 14. yeares service and making againe and advantage thereof to himselfe 3. They say Should he still eat up our money that is should we remaine here still and suffer him to devoure our substance some doe otherwise read And hath eaten up our money referring it to the time past that whereas he had sold them for Iacobs service the price or money that is Iacobs labour he took to himselfe Mercer But the other reading is better which the particle gam etiam also doth imply should hee yet or still devoure c. 4. The divine reason which they use is from the Commandement of God vers 16. Whatsoever God hath said unto thee doe it QUEST VI. What the teraphim were which Rachel stole from Laban Vers. 19. RAchel stole her fathers idols the word is teraphim 1. Some by these teraphim understand the Priestly ornaments and implements that belong to sacrificing because Ose 3.4 the Prophet saith the children of Israel shall remaine a long time without Ephod and Teraphim Hieron epist. 113. ad Marcel But in this place the Prophet sheweth that the children shall bee without any forme of Church or common-wealth even such as when it was deformed with teraphim worship of idols Iun. 2. Some thinke that the teraphim were other pictures and resemblances than of men as Aquilas translateth them morphomata figures shapes but that teraphim had an humane shape appeareth 1 Sam. 19. where Michâ—l put an image in the bed in stead of David 3. Some thinke that the teraphim was made of the head of the first borne child which was embawmed and so kept from the which by the working of the devill they received answers Lyran. But if teraphim had beene such a thing it is not like Rachel would have stollen it away 4. Some thinke that they were certaine images which they consecrated for divination from whence they received answers R. Kimhi and they did represent the head of a man made of some kind of metall such a head Albertus Magnus had which Thomas Aquinas his scholler brake Tostat. and hereupon they derive the word from the root raphaph which signifieth remisse
Hebrew originall NOw whereas after the 22. verse the Septuagint and the Latine translator doe insert a whole verse of the birth of Eleazar with the reason of the imposition of his name all which is not in the Hebrew in this place but is transposed hither from the 18. chap. of Exodus vers 4. Bellarmine would therefore make us beleeve that herein the Latine text is perfecter than the Hebrew because mention is made onely of one of Moses sonnes whereas he had two lib. 2. de va Dei cap. 2. Contr. 1. It followeth not because some thing is omitted in one place to be inserted in another that therefore the Hebrew text is defective as S. Marke making mention of one blind man chap. 10.46 and S. Luke likewise chap. 18.36 whereas S. Matthew speaketh of two blind men chap. 20.29 are not therefore defective So neither is the Hebrew here thought to be wanting expressing onely one of Moses sons seeing the other is supplied chap. 18.2 And if the Septuagint is to be justified here then let them be borne out also for adding five more of Iosephs posteritie Machor Gilead of Manasseh and Suâ—â—am and Taam and Edom of Ephraim Genes 46. which are not mentioned in the Hebrew as not then borne but borrowed from the 26. of Numb and 1 Chron. 7. Likewise Exod. 6.19 the Latine and Septuagint put unto Moses and Aaron Miriam which is not in the Hebrew this rather sheweth great boldnesse 〈◊〉 thâ—se translators to adde that which the spirit of God passeth over in silence 5. Cont. Prayers are not meritorious Vers. 24. THen God heard their mâ—ne and God remembred his covenant The Israelites prayers are heard not for any worthinesse or merit of their sorrow but the Lord for his promise sake the foundation whereof is Christ heareth their complaint and hath respect unto them Simler Borrh. And that our prayers are not meritorious but heard in mercie Salomon sheweth Then heaâ—s thou in heaven and be mercifull to the sinne of thy people 1 King 8.24 6. Places of morall use 1. Mor. Rich and great men should have compassion on the necessities of their poore brethren Vers. 11. HE went forth to his brethren to looke on their burdens Moses though himselfe lived in all ease and courtly pleasure yet could not so content himselfe but goeth to visit his afflicted brethren and is touched in compassion towards them as Queene Hester also was moved with pity toward her people which teacheth us that rich and mighty men that are in high and wealthy place should submit themselves to take knowledge of the necessities and wants of their poore brethren therefore the Prophet reproveth the rich men of Israel that dranke wine in bowles and lived at ease but no man was sory for the affliction of Ioseph Ferus 2. Mor. Friendly admonition is not to be despised Vers. 14. WHo made thee a man of authoritie Moses here for his friendly admonition is recompensed with scornefull and disdainfull words which is the property of naturall and carnall men to repay them with evill which carefully watch over them by wholesome admonitions for the good of their soule Simler But the Wise man saith The eare that hearkeneth to the correction of life shall lodge among the wise but he that refuseth instruction despiseth his owne soule 3. Mor. Godly names to be given unto children Vers. 22. WHose name he called Gershom Moses giveth unto his sonne a name that might put both himselfe and his sonne also when he came to yeeres of discretion in minde of their state and condition that they were but pilgrimes and strangers here So did the Fathers use to give names unto their children of good signification and godly edifying that fond use therefore is to bee reproved among Christians that give names unto their children borrowed and taken from the Gentiles and such as have no good signification or which they understand not Pellican 4. Mor. Patience is necessarie in prayer Vers. 24. THen God heard their mone Yet it was forty yeeres before the Lord sent them deliverance we must not then thinke that our prayers are neglected of God if presently we see not the effect thereof but we must waite the Lords leisure and expect with patience till it bee his pleasure to performe our prayers and grant our requests Ferus S. Paul prayed thrice that is often that the pricke of the flesh the messenger of Satan might be taken from him yet was it not but the Lord gave him his sufficient grace with patience and strength to endure that combat 2. Cor. 12. 5. Mor. In affliction we must flie unto prayer ANd in that the people cried unto God in this their distresse they rebelled not nor sought to deliver themselves by their owne arme or strength it teacheth us that in all our afflictions wee should depend upon God and betake our selves unto prayer Pellic. as Saint Iames saith If any be afflicted let him pray Iam. 5.13 CHAP. III. 1. The method and parts THe generall preparation of the Instrument of this great deliverance is set forth in the Chapter going before in his preservation education persecution Now followeth the more speciall preparation in the vocation of Moses in this third Chapter and his confirmation chap. 4. In this Chapter is set forth first the preparation to his vocation to vers 7. Secondly the vocation it selfe to vers 22. The preparation consisteth partly in a vision which Moses saw both in what place vers 1. what vision it was vers 2. how Moses behaved himselfe vers 3. partly in the voice of God which Moses feared wherein Moses is charged what he should doe vers 4.5 and the Lord proclaimeth who he is vers 6. The vocation of Moses is either a generall charge or commandement to goe unto Egypt where 1. Moses office is injoyned him of God vers 10. with the occasion thereof the afflictions of the people vers 7. the twofold end thereof to deliver them out of Egypt and to bring them into the good land of Canaan vers 8.2 Moses excuseth himselfe 1. By his infirmity where the Lord satisfieth him by that present signe and assuring him of the future event that they should serve him in that mount vers 11 12. 2. By pretending the curiosity of the people in inquiring after his name that sent him verse the 13. where the Lord also satisfieth him by shewing his name vers 14 15. Beside the generall charge followeth a particular direction what course hee shall take to vers 19. and what effect it shall have For the first there is prescribed whom hee shall joyne with him the Elders of Israel vers 16. what he shall say unto them vers 17. what they shall doe goe unto Pharaoh vers 18. The effects or events are foure 1. Pharaoh shall refuse to let them goe vers 19. 2. The Lord will worke signes and wonders 3. Then he will send them out vers 20. 4. They shall goe out richly with ornaments and jewels
a moneth which hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this
particular persons God is said to have done it and not the Angels as it is said God prepared a worme to smite Ionas gourd Ion. 4.7 Therefore this observation also of Tostatus is untrue 4. But this evasion he hath that if the name of God be used and not of the Angels in such small and particular workes it is for the confirming of those that be weake but they which are weake because they cannot ascend at the first or comprehend the majesty and omnipotency of God had so much the more need by the secondary ministration of Angels to bee brought unto that high and deepe apprehension of God And indeed the ministry of Angels serveth especially for the comfort and supporting of the weake whose faith not serving them immediatly to depend upon God are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels So when Daniel was in great distresse and perplexity in the lions denne God sent his Angell to stop the mouth of the lions and to comfort Daniel Dan. 6.22 So when Ioseph was doubtfull what to doe concerning Mary an Angell of the Lord appeared unto him in a dreame to confirme him saying Feare not to take Mary for thy wife Matth. 1.20 5. That instance of Iakobs vision of the ladder directly proveth that it was God that appeared unto Iakob and not an Angell 1. Because it is said that Iehovah stood upon it and said by which name of Iehovah no Angell is called in Scripture 2. He that speaketh to Iakob nameth himselfe the Lord God of Abraham 3. He that speaketh is but one but the Angels which ascended and descended were many 4. He saith The land whereon thou sleepest will I give thee and thy seede but the earth is only the Lords 5. Iakob himselfe saith that Iehovah was in that place Gen. 28.16 6. 1. The people were but yet weake while they were in the wildernesse yet then and there that great worke of leading and keeping the people and bringing them to the land of Promise is ascribed to an Angell which was none other but Christ the Angell of Gods presence Exod. 23.20 2. Yea wee shall finde that mention is made oftner in the stories of the Patriarkes and first Fathers of Israel as in the bookes of Genesis and Exodus when they were yet as it were in their infancy of the apparition and ministry of Angels then afterward for it was fit that they should be confirmed by such visible and sensible meanes therefore this reason here alleaged by Tostatus holdeth not 3. And in that place whereof instance is given by Angel is understood some Prophet and man of God not any of the celestiall spirits because the place is named from whence he came from Gilgal and hee is said to ascend or goe up but Angels descend from heaven and it is not unusuall in Scripture to call Prophets the Lords Angels as Hagg. 1.13 and Apocal. 2. and 3. chapter thorowout QUEST XXI Whether it were Iehovah the Lord Christ or an Angell that came downe upon mount Sinai 7. BUt that it was Iehovah himselfe the Lord Christ that appeared in mount Sinai and talked with Moses and gave them the law it is thus proved 1. Because he is called Iehovah which name is never in Scripture given unto Angels 2. Hee saith vers 5. Though all the earth bee mine but the earth is the Lords Psal. 24. not the Angels 3. The Lord here maketh a covenant with his people vers 5. But God himselfe not the Angels make a covenant with men to bee his people And so the Lord saith hee was an husband unto them Iere. 31.32 but Christ and not the Angels is the husband of the Church behold the Church is not the spouse of the Angels but Christs 4. He which writ the Law in tables of stone was the same that gave the Law to Moses but those tables were written by the finger of God Exod. 3â— 18 the same finger that writeth in the fleshy tables of mens hearts Ierem. 31.33 2. Cor. 3.2 5. S. Paul saith it was ordained by Angels in the hand of a Mediatour Gal. 3.14 The Angels attended as ministers and as the Lords instruments were used in those thunders and lightnings But the Lord himselfe the Mediatour both of the old and new Testament was there present as the Author of the Law as Moses saith The Lord came from Sinai c. he came with ten thousand of Saints and at his right hand a fiery Law for them Deut. 33.2 6. He that wrought those wonders in Egypt and carried the people as upon Eagles wings was the same that delivered the Law vers 4. But Iehovah himselfe did the first for many of the wonders in Egypt could not be done by any but the Lord as in converting and changing of one substance into another as of a rod into a Serpent of water into bloud of the dust into lice And so much Tostatus himselfe confesseth Fiâ—â—ant talia portenta quae nullus poterat facere nisi Deus Such wondrous things were done which none could doe but God So it was Iehovah himselfe that did leade the people thorow the red Sea and destroyed the Egyptians as chap. 14.24 Iehovah looked unto the hoast of the Egyptians out of the fiery and cloudy piller who is before called the Angell of God vers 19. which was the Lord Christ called the Angell of the covenant Malach. 3.1 So chap. 15.14 Iehovah brought the waters of the Sea upon them And further that Iehovah himselfe conducted the Israelites is evident Exod. 33.15 My presence shall go with thee And yet the Lord saith Exod. 23.20 Behold I send an Angell before thee to keepe thee in the way but what Angell this was is expressed afterward my name is in him This great Angell of the covenant in whom was Gods name and his presence who else could it be but the Lord Christ the Iehovah And that God himselfe appeared unto the Patriarkes and Prophets and not the Angels onely it is evident Numb 12.8 where the Lord saith Vnto Moses I will speake mouth to mouth c. he shall see the similitude of the Lord and the Apostle witnesseth that he that is Moses endured at he which saw him which is in visible Heb. 11.27 Not that Moses did see the very glory and substance of God who is invisible and whom never man saw nor can see 1. Tim. 6.12 but he saw only his backe parts Exod. 33.14 that is some part of his glory as the Lord thought good to reveale according as Moses was able to apprehend And that in this place it was Iehovah himselfe that came downe in Mount Sinai beside these reasons before alleaged it is the generall opinion of Divines both old and new Gregor Nyssen Praecepit Deus populo per Moseâ— ut tam corpore quam animo mundus fierit God commanded the people by Moses that they should be cleane both in body and soule Hierom.
but tbe Sonne and the holy Ghost are of us to be worshipped Ergo the Father Sonne and holy Ghost are that one God Simler So our Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 Christ the Sonne of God is God because he is to be beleeved upon And againe This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 God the Father then and Christ his Sonne are the only very God And that the Sonne of God is to be worshipped with the Father the Prophet David sheweth Psal. 2. 11 12. Serve Iehovah in feare c. Kisse the Sonne lest he be angry In the former verse whom hee calleth Sonne here he nameth Jehovah So wee reade in the words of the Prophet Agur Prov 30.4 Who hath established all the ends of the world what is his name and what is his Sonnes name if thou canst tell Further that the Spirit of God is also one God with the Father and Sonne to be worshipped and glorified beside plentifull evidence out of the new Testament which shall not need to be inserted here because we are in hand with the law of the old Testament sufficient testimony may be taken from the law and Prophets as Gen. 1.1 The Spirit of God moved upon the waters But God only created the world So likewise the renovation of the heart is onely the worke of God because it is a new creation as David saith Create in me a new heart Psal. 50.10 but this is also the worke of the Spirit Take not thine holy Spirit from me ibid. vers 11. Likewise it is only Gods worke to teach us his will and to bring us to life eternall but this is wrought by the Spirit Psal. 143.10 Teach mee to doe thy will for thou art my God leâ— thy good Spirit lead me unto the land of righteousnesse Ambrose very fitly proveth the Spirit to be God by that place Iudg. 14.5 where it is said That the Spirit of the Lord came upon Sampson But Iud. 16.20 after his lockes were polled it is also said Hee knew not that the Lord was departed from him Hee which came upon him before was the same that departed from him now there called the Spirit of the Lord and here the Lord and Jehovah therefore the holy Spirit is Lord and Jehovah Ambros. lib. 2. de Spirit cap. 2. Damâ—scen doth thus excellently prove the Trinity by this demonstration Vnus Deus non sine Verbâ— est God being but one is never without the Word but this Word hee hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the aire because the condition of our nature is temporall But like as our word proceeding from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether divers from it So is the Sonne unto the Father which is his Word the same in substance but divers in subsistence Oportet autem Verbum Spiritum habere nam verbum nostrum nequaquam spiritus est expers But the Word also must have a Spirit for neither is our word without a spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the aire for wee are of a compound nature but the Spirit of the Word is of the same substance with the Word To this effect Damascen lib. 1. de fide orthodox cap. 6.7 And in the same place he useth another demonstration Impossible est Deum destitutum esse nativae foecunditatis c. It is impossible that God should bee destitute of naturall fecundity The Lord therefore must needs beget Sed ex propriâ— substantia generat but he begetteth out of his owne substance and that from all eternity for if the Sonne had not beene from the beginning coexistent with him of whom hee was begotten we shall bring in a change of his substance Nam cùm non esset Pater postea factus est Pater for so when he was yet no Father he afterward should become a Father c. Damascen ibid. Thus out of the first Commandement both the unity of the Godhead and the Trinity is concluded as Bernard thus elegantly inferreth Quid sibi vult iste ut ita loquar â—ine numero numerus si tria quomodo non numerus si unum ubi numerus What meaneth this number without a number if there be three how can there be but a number if one where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernard lib. de consideraâ— Thus by the unity of nature the errour of the Gentiles is abolished and by the joyning of the Word and the Spirit to the Father the Jewish opinion is overthrowne Et ex utraque secta nobis accedit utilitas ex Iâ—daica opinione naturae unitas ex Gentilitia sola personarum discretio So by either sect wee receive some profit by the Iewes opinion the unity of nature by the Gentiles the discerning and difference of the persons only Damasc. ibid. Transgressors then of this Commandement concerning the unity of the Deity and Trinity of the persons are 1. They which affirme and hold one God but deny the three persons as the Montanists and Marcellians in times past and the Turkes and Jewes now 2. They which hold not the distinction of three persons only but the division also of substance as the Tritheists The Arrians and Eunomians are of the same sect qui filium Deum confitentur sed conditum asseverant which confesse the Sonne to bee God but yet affirme him to be made So they bring in another God contrary to this precept Thou shalt have no other Gods c. Theodoret. 3. They which brought in a quaternian of persons as Anastasius the Emperour and the Apollinarians 4. They also which affirme the three persons to be but three names given unto God in Scripture and therefore they say that the Father became man and suffered for us which are therefore called Patripassians 3. Places of Confutation 1. Confut. That justifying faith is not contained or commanded in the law 1. BUt although to beleeve in the Trinity be commanded in the first precept to adore and worship the Father Sonne and holy Ghost as the only God yet it followeth not that justifying faith which properly belongeth to the Gospell whereby we apprehend Christ and his merits should be contained and included in the law therefore we mislike that assertion of Bellarmine concurring therein with other Romanists That the Gospell differeth from the law as a perfect thing from an imperfect and that the Gospell is contained and included in the law as the tree in the seed Bellarm. de justif lib. 4. cap. 4. Some Protestants also come somewhat neere this opinion as Marbachius saith that they
one day after another which he proveth by these reasons 1. Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were
day their creation was in working till the fifth day for this were to confound the workes of the creation which Moses precisely referreth to their severall dayes workes Mercer QVEST. XXV Whether all kind of creeping things were made in the beginning Vers. 25. EVery creeping thing If every kind of worme and creeping thing were created in the beginning then we refuse Augustines conceit that such creatures as are generated of dead bodies were not then made lib. 3. de Genes c. 14. For like as other perfect beasts were at the first formed out of the earth yet afterward left to their usuall generation so these creeping wormes flyes and such like might then have their creation as the rest though now ingendred by corruption of other matter Likewise wee reject Pererius conceit that thinketh those creatures which doe spring of corruption and are noysome and offensive to man not to have had their beginning then for by this reason neither should the serpent have beene created these creatures though hurtfull now to mans nature if man had not fallen should not have beene so We therefore rather allow Basils opinion that even these small beasts which doe spring from corruption now were produced in the first creation hom 7. in Genes and this is more agreeable to the text which mentioneth every creeping thing then to have beene made yet wee doe not thinke that there may not bee or is not in the world any other forme or fashion of flye or worme than was in the first creation but that the generall kind was then formed of such severall creeping things and a generall power and ability given to produce them out of such corruptible matter as is fit for their generation QVEST. XXVI Whether creatures of a mixed kind were made in the beginning ANother question also here ariseth concerning those kinds of beasts which are brought forth by a mixt generation as the mule by the mixture of the Asse and the Mare the Leopard of the Libbard and Lionesse the Lynx of the wolfe and hind whether these mixed kindes were created in the beginning Some doe thinke that they were but I hold rather the contrary with Rupertus lib. 1. de Trinitat c. 57. and for these reasons 1. because these are no new kinds but the first kinds made in the creation mixed and conjoyned together that we need not fetch their originall from the creation 2. Because wee finde it directly expressed in Scripture that Anah the sonne of Sibeon first found out mules in the wildernesse as he fed his fathers asses Gen. â—6 24 he was the first that found out the generation of mules by the unnaturall coupling of asses and mares 3. The Lord directly forbiddeth to plow with an oxe and an asse Deut. 22.10 much more unlawfull was it to couple divers kinds for generation than to yoke divers kinds together for tillage 4. By the same reason wee might fetch the patterne of other monstrous births from the creation as such whereof Plutarch maketh mention as of one Onoscâ—lis the daughter of one Aristonymus begotten of an asse and Epona begotten of a mare by Fulvius Stellus Plutarch parall 29. But these monstrous generations 〈◊〉 never by Gods creation or ordinance brought into the world but by mans wicked invention QVEST. XXVII How God made man according to his image Vers. 26. LEt us make man in our image according to our likenesse 1. We neither here approve the opinion of Ruperâ—us who by image here understandeth the second person of the Trinity by likenesse or similitude the third person namely the holy spirit lib 2. de Trinitat c. 2. for in that the Lord saith let us make man in ouâ— image the image of the whole Trinity is expressed and not the image of the father onely 2 Neither are the words so to be taken as though man was made according to the similitude of that humane nature which Christ the Sonne of God was to assume whereas the Scripture saith that Christ tooke upon him the likenesse of man Phil. 2.7 and not man his likenesse 3. We also reject the conceit of Eugubinus and Oleaster who thinke that God took upon him an humane shape when he created man and therefore said Let us make him in our image for neither did God the Father ever appeare in any such shape neither could it bee said to bee Gods image being assumed but for a time 4. Neither yet doe we distinguish these words as some of the Fathers Origen Basil Ambrose who referre image to the naturall gifts of reason understanding memory the similitude to the supernaturall gifts of grace as of holinesse righteousnesse for we see that the Apostle applieth the image to the work of grace in our renovation or regeneration Coloss. 3.10 Let us put off the old man c. seeing wee have put on the new which is renewed in knowledge after the image of him that created him Wee conclude therefore that there is no difference in the sense and meaning of these words but that one is the explication of the other QVEST. XXVIII Wherein the image of God consisteth in man ANother great question is here briefly to be discussed wherein this image of God consisteth according to the which man was created 1. Epiphanius judgeth it a matter incomprehensible because he thought that the perfect image of God is here understood without any difference or dissimilitude Epiphan haeres 70. whereas the Scripture saith not that man absolutely was made like unto God 2. Theodoret thought that man onely and not woman was created after the image of God whereas the contrary is evident vers 27. God created man in his image and then it followeth male and female created hee them signifying thereby that both were created according to his image And whereas the Apostle saith 1 Cor. 11.7 Man is the image and glory of God the woman the glory of the man he speaketh onely of the authority and preeminence given unto man wherein the image of God in that behalfe is more expressed in the man but not of the principall part of that image which as the Apostle saith consisteth in righteousnesse and holinesse according to which image the woman was created as well as the man Basil Chrysostome doe understand this image of the dominion which man hath over the other creatures Augustine of the immortality of the soule where in it is like unto God lib. de quantitat anim c. 2. Nyssenus in Hexemeron herein saith this image consisteth because the soule is capable of all goodnesse Damâ—scene because man hath free-will lib. 2. de fide c. 12. The Master of Sentences distinct 16. because man hath reason and understanding and therein excelleth all other creatures Others beside these faculties of the soule wherein the image of God is expressed doe further affirme that the likenesse is in these respects 1. Because that as all things originally are in God so also man doth participate with the nature of all creatures
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
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
it as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
discerned by the feeling and therefore our Saviour saith feele and see a spirit hath not flesh and bones as yee see mee to have And some have reported that they have felt such bodies assumed by spirits as colde as yce and of a divers substance from humane flesh as Alexander ab Alexandro so writeth of another to whom a spirit appeared and Cardanus of himselfe If any man object that Abraham washed the Angels feet and yet discerned them not I will not answer with Pererius whose judgement I refuse not in the rest that Abrahams intent upon other things regarded it not But I note a difference betweene the operation of good and bad Angels that these never appeared with true bodies and therefore were called Phantasmata visions fansies Marke 6.49 But unto the other God gave the use of true bodies for a time during that ministerie or service as appeareth in that they did eat and drinke were lodged had their feet washed c. 3. But howsoever spirits may assume bodies they are not such as can be instruments of generation by conveying of humane seed as some have imagined because the scripture saith children are the inheritance of the Lord Psal. 127.3 And Evah confesseth when Cain was borne that she had obtained a son of God Gen. 4.1 and if that were true which is fabled of Merlin such kind of birth should be oftner seene in the world Wherefore by the sonnes of God in this place 1. Neither doe wee understand Angels good or bad 2. Neither men of tall and great stature as such things as are excellent in their kind are so called as high and tall trees are said to be the trees of God Psal. 104.16.3 Nor yet the sonnes of Princes and great men as the Chalde readeth to whom Mercerus subscribeth which are called Gods in scripture Psal. 82.6 I said ye are Gods c 4. Neither yet are they so called because they came of Seeth who as Suidas thinketh was in respect of his religion and great knowledge saluted as a God in earth 5. But they are here named the sonnes of God that were of the righteous seed and worshippers of the true God as the wicked are called the sonnes of the Devil and he their father Iohn 8.44 ye are of your father the Devill who although they were not indeed the sonnes of God in his eternall election yet were they so in respect of their externall calling QVEST. VII The meaning of these words My spirit shall not alwaies strive c. 4. Vers. 3. MY spirit shall not alwaies strive c. 1. Not as the latine text is My spirit shall not alwaies remaine which some expound of Gods wrath some of his providence some of the holy Ghost some of the soule and spirit of man inspired of God and then the sense to bee that Gods wrath shall not alwaies continue but he will punish them at once or he will no more protect them or take care for them neither his spirit shall be with them or he will take away their life and spirit from them For this variety of interpretation ariseth of the mistaking of the word which signifieth to contend or judge not to remaine 2 Neither is Pagmines interpretation so apt my spirit shall not alwaies bee sheathed as a sword in a scabbard and so hee would derive the word jadon of neden which signifieth a sheath 3. The meaning then of these words my spirit shall not alwaies judge or contend is neither as Hierom expoundeth non eos ad â—ternos servabo cruciatus I will not punish them for ever but render unto them here that which they deserve For S. Peter sheweth that their soules are now in the prison of hell and so everlastingly punished 1 Peter 3.19 Neither as Cajetane that God would no more punish them spiritually as hee had done by taking his grace and spirit from them but now he would inflict a corporall punishment upon them for God had not yet punished them giving them the space of 120. yeares to repent But either wee may understand these words with Oleaster that God would no longer strive with them in reprooving and admonishing them which they regarded not or with Iunius God would no longer consult or dispute the matter as it were with himselfe what to doe with them but if they amended not within that space set he would certainly destroy them QVEST. VIII What these Giants were 5. Vers. 4. THese were Giants c. Some thinke that these were called Giants not for their greatnesse of stature but their cruell and beastly conditions so thinke Philo Ioseph Damas. Cyril with others so also Iunius 2. But beside their fierce and cruell nature it is most probable that they were of huge and great stature Mercer for such there were also after the floud as the sonnes of Anak in comparison of whom the Israelites seemed as grashoppers Num. 13.34 such were the Emmims and Zaâ—zummims Deut. 2.10 17. and Og the King of Basan whose bed was of iron being nine cubits in length and foure in breadth Deut. 3.11 and of this judgement are Ambrose Augustine Theodoret. 3. And these Giants huge in stature men of great strength as is shewed after in this verse did most abound before the floud and such also was the off-spring of this unlawfull copulation betweene the sonnes of God and daughters of men 4. And they were men of renowne that is famous over all the world because they did tyrannize over their neighbours and brought them in subjection of whom Berosius writeth that they had a City called Enos about the mountaine Libanus which ruled over all the world they did eat mans flesh and had unlawfull company with their mothers daughters with mules and bruit beasts 5. Some as Rasi doe referre this generation of Giants to the times of Enos further affirming that the Lord sent the Ocean Sea which destroyed the generation of these Giants and the third part of the world but the Giants which succeeded them were as wicked as they But of this inundation of the Ocean no mention is made in Scripture neither is it like that the generation of Giants began so soone in the world neither with Aben Ezra doe we understand this of the generation of Giants after the floud of whom came Og and the rest as though any of the Giants had escaped the floud to beget Giants afterward and that Noe and his sonnes were Giants it is not to be thought Mercer Neither were these Giants onely in Noahs time but when this violent rage of lust beganne to reigne in the world then this off-spring of Giants came in which continued till the time of Noah 6. Neither were these Giants onely of Seths race as some thinke nor yet onely of Cain as R. Sel. but in both families there were Giants after they thus coupled together with out the feare of God Mercer Calvin 7. So that the Nephilim here spoken of so named of Naphal which
signifieth to fall were not so called either because they were fallen in stature from the hugenesse of the first Giants as Ramban neither as R. Sel. because they were the cause of ruine of falling to themselves or others nor yet onely because they were Apostataes and sell from God Iun. but they were so called in respect of their great stature the sight whereof caused men to fall to the ground for feare Ab. Ezra Mercer 8. Neither was their talnesse or greatnesse of stature simply evill but because they abused their strength to lust and violence and so became both monstrous in their body and soule and begat a monstrous generation like to themselves Mercer QVEST. IX The space of an hundred and twenty yeares how to be reckoned 6. HIs dayes shall be 120. yeares c. 1. Which is not referred to the age of man as Tostatus and Rupertus thinke because Moses the writer hereof lived no longer for although it be true that mans life was shortned after the floud and thrice halfed from 900. and odde to 400. and odde as in Arphaxad that lived 425. yeares and then halfed againe from 400. and odde to 200. and odde as in Serug that lived 230. and then almost halfed to 100. and odde as in Abraham that lived an 175. yeares yet wee see that many of these exceeded an 120. We rather with Hierome Chrysostome and others take this time set to be that space of yeares which God gave unto the old world for their repentance which were not shortned by twenty yeares as Hierome thinketh because of their wickednesse for the floud came an 100. yeares after when Noah was 600. yeares old Gen. 7.6 Neither need we say with Augustine that Noah was said to be 500. yeare old when he was but 480. because he had lived the most part of it for Sem was but an 100. yeare old two yeare after the floud Gen. 11.10 but now he should be an 120. if Noah were then but 480. when he beganne to have his sonnes Therefore this doubt is more easily reconciled to say that this time was set before Noah was 500. yeares of age but by way of anticipation mention is made of Noahs sonnes before because of the continuing of the story as we see the like Gen. 2. where the creation of the woman is recorded after the seventh day being done the first Mer. Per. QVEST. X. Of the originall of Giants 7. NOw as touching the originall of Giants 1. first the opinion of Paulus Burgensis is to be refused who thinketh they were Devills called in Hebrew Nephilim cadentes of falling because they fell from heaven for these Giants were destroyed by the floud so were not the Devils and the Giants were called Nephilim both in respect of their terrible stature which made men fall to the ground and for their Apostasie in falling away from vertue and piety 2. As absurd is the opinion of Franciscus Georgius that these Giants were begotten of spirits companying with women and that otherwise they are not engendred and that these are the seed of the Serpent betweene whom and the seed of the woman the Lord put enmitie for this cause saith he since the comming of Christ who hath broken the Serpents head we read of no such commixion of the spirits with women nor of this generation of Giants Thus Franciscus Georg. 6. tom problem 33. c. 33.1 But these fansies may be easily controlled 1. For Giants to be procreated of men is no more against nature than for Pygmees and Dwarfes that are as much admirable for their smalnesse as the other are for their talnesse such an one was one Canopas in Augustines time that was but two foot and a hand breadth high 2. That spirits have used the carnall company of men and women since Christ Augustine sheweth lib. 15. de Civit. Dei c. 23. and experience confirmeth the same though thereof there can be no generation 3. And likewise it is evident that there have beene men and women of Giants stature since Christ Augustine maketh mention of a woman of admirable talnesse her parents being but of ordinary stature lib. 15. de Civit. Dei c. 23. and Pliny of a man in Augustus time of nine foot and a halfe in height 4. Neither are these Giants that seed of the Serpent for they are also begotten of women neither were all Giants men of great stature wicked persons for it is not unlike but that Adam Noah and other Patriarks before the floud much exceeded the ordinary stature of men now and the Ecclesiasticall stories make mention of one Christophorus a man of twelve cubits in height that was put to death under Decius the Emperour for the Christian faith And further all the naturall seed of women are not at enmity with the Serpent but many of them he useth as his agents and instruments This place then is much abused to that purpose wherefore it is alleaged These Giants then were no other but the naturall off-spring of men and women in those dayes before the floud not that all were such but these were such which were so borne by this unlawfull conjunction betweene the seed of the righteous and the wickd race for as the root was so was the branch the marriage unholy and the issue ungratious QVEST. XI How God is said to repent 8. Vers. 6. IT repented the Lord. The ancient writers have diversly collected of these words but all to good purpose 1. Chrysostome saith it is Verbum nostrae parvitati accommodatum a word applied to our weaknesse to expresse the greatnesse of their sinnes Quae misericordem Deum indignari fecerunt which compelled the mercifull God to be angry 2. Theodoret It repenteth me c. that is I have purposed to destroy man as the Lord saith it repenteth me that I have made Saul King that is I have decreed to depose him and so as Augustine well saith Non est perturbatiâ— sed judicium quo irrogaetur poena it is no perturbation in God this repentance but an imposition of punishment 3. Rupertus in that it repented the Lord pietatis est it sheweth his piety how loth the Lord is to punish but in that the Lord purposeth to destroy them severi judicii est it sheweth his just severity 4. But Augustine more to the purpose saith Paenitudo Dei est mutandorum immutabilis ratio Repentance in God is his unchangeable disposition of changeable things God is not changed but the things altered 5. Iustinus Martyr hath most plainly opened this point God is immutable Sed cum ii quos curat mutantur mutat ipse res prout â—is expedit quos curat but when they whom God careth for are changed then God changeth the course of things as he seeth expedient for them For God immutabiliter ignoscit unchangeably forgiveth those repent as the Ninivites and immutabiliter non ignoscit unchangably forgiveth them not which amend not as Saul
Abraham as impatient of delay that God had not yet given him a seed according to his promise is bold to poure out his griefe before God that the Lord would hasten to accomplish his desire Calvin QVEST. IV. Of the divers acceptions of the word Meshek THe steward of my house according to divers interpretations of the word Mesech there are as many expositions 1. The Septuagint take it for a proper name as though Mesech should bee the name of Eleazers mother for so they read the sonne of Mesech borne in my house 2. Some derive it of the word shakah that signifieth to beare or minister the cup and so read the son of my cup-bearer or butler Aquila 3. Some of the word shakak that is to run up and downe and so Eleazer should bee as the steward or bay liffe that run up and downe the house Oleaster Mercer 4. Meshek signifieth an overseer so some read that he was the steward or overseer Chald. or the sonne of the steward Theodoret. Hierome 5. Meshek also signifieth a leaving or dereliction and so Eleazer is called the sonne of the leavings not for that hee only was left of Abrahams ancient familie as Cajetane or because he had left to him the care of his house as Vatablus But that he purposed to leave unto him the inheritance of all Innius And this seemeth to bee the most proper sense QVEST. V. Wherefore Eleazer is called of Damascus ELeazar of Damascus 1. This Damesâ—k or Damascus was not the name of his mother as some think ex Calvin 2. Neither was it his proper name as Hierome and the Septu translate of whom the City Damascus should be named Tostat for Damascus is held to have beene builded by Hus the sonne of Aram and to be a name more ancient than Abraham Genes 14.15 3. But Eleazer by his father was of that countrey though borne in Abrahams house and therefore hee is called Damascenus of Damascus sic Chald. Iun. Calv. QVEST. VI. Whether Abraham saw the starres only in vision 5. HE brought him forth and said looke up now to heaven c. 1. This was not done in vision only as Cajetane thinketh but as the words import Abraham having spent a good part of the day in prayer within now is bid to goe forth in the evening and is shewed the starres for his confirmation Iun. 2. Neither is this an allegory as Philo applieth it who saith that the soule of a wise man should bee like unto heaven But it is an history so verily done as it is rehearsed QVEST. VII What seed of Abraham is understood carnall or spirituall SO shall thy seed be 1. We neither thinke with Augustine that this is meant of Abrahams spirituall seed only magis videtur promissa posteritas falicitate sublimis that posterity seemeth to bee promised which is blessed in heaven 2. Neither with Lyranus that there are here two literall senses the one of his carnall seed the other of his spirituall for of one place there can be but one literall sense 3. Neither with Pererius that the literall sense concerneth Abrahams carnall seed the mysticall his spirituall 4. But these words have one whole and generall sense which comprehendeÌ„th both Abrahams kindreds for that is the proper and literall sense which is intended by the spirit now in these words the spirit intendeth both the carnall off-spring of Abraham as Moses expoundeth the Lord God hath made thee as the starres of heaven in multitude Deut. 10.22 as also the spirituall seed of the faithfull as Saint Paul interpreteth so shall thy seed be Rom. 4.17 and hence concludeth that Abraham is the father of us all that is of the faithfull QVEST. VIII Wherein the Israelites represented the people of God YEt we deny not but that in other places spirituall things are implyed by temporall by way of mystery and allegory as the Apostle saith the law had a shadow of good things to come as Abrahams carnall generation did divers wayes represent the spirituall 1. In their number 2. In their afflictions 3. In their passage thorow the red sea figuring baptisme 4. In being fed with manna a type of Gods word 5. In drinking of the water out of the rocke a figure of Christ. 6. In looking toward the brasen serpent 7. In their pilgrimage in the desert a lively patterne of our pilgrimage in this life 8. In their entrance into the land of Canaan under Iosua which signifieth our conducting by Christ to the heavenly Canaan QVEST. IX Wherein Abrahams faith consisted Vers. 6. ABraham beleeved the Lord c. 1. Hilarie noteth that this was singular in Abrahams faith because he doubted not of his omnipotency 2. Ambrose reputatum est illi ad justitiam quâ—a rationem non quaesivit this was counted to him for righteousnesse because he beleeved and required no reason 3. But there was more in Abrahams faith than onely to beleeve God and his promises to bee true for hee did trust in God Cajetan as the word bajehovah signifieth he beleeved in Iehovah Mercer and embraced God as his father Calvin 4. Abraham therefore did not count this to himselfe as a just thing to beleeve God as some interpret neither is it to be referred to Abraham that he counted it a just thing in God thus to recompence him as R. Levi and Ramban corruptly expound but God counted it to him or as the Septuag it was counted unto him for true justice before God because he stedfastly beleeved Gods promises and thus expoundeth Elias Orientall confuting Ramban QVEST. X. Why faith was imputed for righteousnesse to Abraham IT was counted to him for righteousnesse Not that Abraham beleeved not before or that his former beleefe was not also counted to him for righteousnesse But these reasons may bee alleaged why in this place first mention is made of the imputation of righteousnesse 1. Because in this place first one is promised to come out of Abrahams owne bowels hee considered not his owne body which was now dead as the Apostle saith nor the deadnesse of Saraes wombe Rom. 4.19 2. Because although Abraham had faith before yet it waxed stronger and stronger hee was strengthened in the faith Rom. 4.20 3. At this time first Abraham made answer unto God and so it followeth in the same place he gave glory to God Rom. 4.20 4. The scripture doth not thus testifie of Abraham in the beginning of his conversion but even at that time when Abraham was full of good workes even then notwithstanding his righteousnesse should not be imputed to his workes but to faith Calvin neither this testimony of Abrahams righteousnesse is differred till he had received circumcision left he might have beene thought thereby to have beene justified Thom. Anglic. in cap. 15. Genes and therefore the Apostle of purpose observeth that righteousnesse was imputed to Abraham when he was yet uncircumcised Rom. 4.10 QVEST. XI That the asking of a signe proceeded not of any
in the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
spirit and died c. 1. Though the word gavâ— rather so signifieth expirare to give up the ghost than deficere to faint Hieromes reason is not so good quia non coâ—venit Abraha deficere it was not fitting that Abraham should faint and decrease for no morall decreasing or fainting is here spoken of but onely naturall 2. Neither is this word which signifieth to yeeld up the Spirit used onely of the just as Rabbi Salomon and Lyranâ—â— for the same is uttered of the old world Gen. 7.21 all the flesh yeelded the breath and of Ismael vers 17. of this chapter 3. Neither is Oleasters reason sufficient why we should read rather he fainted than yeelded up the spirit because it followeth he died and so the same thing would be twice expressed for this expiring or yeelding up of the spirit sheweth the facility and easinesse of his death as the word following betokeneth the thing that he dyed so this declareth the manner not that he dyed without any sicknesse or griefe as Aben Ezra for the faithfull are not exempted from the common condition of mankind Vatah. but it sheweth that he willingly rendred up his soule into the hands of God Calvin 4. Cajetanes collection is not here to be refused that three things are set downe by Moses concerning Abrahams departure 1. that he dyed that is was dissolved which belongeth unto the whole man as consisting of body and soule 2. that hee was buried which concerneth his body 3. that he was gathered unto his people in respect of his soule which was joyned to the blessed company of the Saints Cajet in hunc lâ—â—um QUEST XIII How Abraham died in a good age and full of yeares IN a good age satisfied or full of daies 1. In that Abraham is said to have died in a good old age whereas many before him were of longer life and much elder of whom this phrase is not used Philo gathereth that it was not the old age of his body but his perfection of vertue that made a good old age Disce soli viro bonâ— contingere senectutem bonam Know that onely a good old age happened to a good man sic etiam Calvin 2. Hee was full because daies is not added in the originall the Hebrewes gather that he was full not onely of daies but of all other blessings ex Mercer and he was satisfied with daies as not desirous to have his life prolonged Calvin Thus even some among the Heathen were satâ—â—e with daies as Cicero writeth of Cato that he should say Siquis deus mihi largiatur â—t ex hac atate repusrascam in cunis vagiam valde recâ—sem that if God should grant me to become a childe againe and to cry in the cradle I would refuse it Cicer. de senectus Therefore Abraham was in another sort full of daies because his daies were full of vertue hee had not spent his life in vaine but as Apelles the cunning painter was wont to say nullus dies sine linea no day without a line and Titus the Emperour if any day had passed wherein he had not done some good would say to his friends Diemperdidi I have lost a day so no doubt Abraham did passe over his time in fruitfull workes Perer. QUEST XIV How the sinner is said to die before his time ABraham then received a great blessing of God in living both long and well and dying in his time not as the Preacher saith of the wicked man lest thou die in tempore non tuo in a time not thine Ecclesiast 7.19 which is so spoken 1. Not that a man can die before the time appointed of God for a mans daies are determined with God Iob 14.5 2. Nor yet so onely because the wicked is never prepared or fit for death both because he is destitute of vertue as also hee expecteth not death in which respects in some sense he may be said to die not in his time being neither ripe for it in vertue nor looking for it 4. But the sinner is said to die before his time when the naturall course of his life which he in the judgement of man though not in the determination of God might have lived is by some violent and extraordinary kinde of death shortned and cut off as Nadab and Abihu for offering in strange fire were thus before their time consumed with a fire sent from God Levit. 10. ex Perer. QUEST XV. What it is to be gathered to his people Vers. 8. ANd was gathered to his people 1. This people are not the sunne moone and starres or the invisible idaea or formes according to the which these sensible things were made or the foure elements of the which the bodies of men are compounded as Philo imagineth these are but Platonicall conceits and who seeth not how unproperly the name of people agreeth to any of these 2. Neither with Augustine by people doe we understand the society and company of Angels for Ismael also is said vers 17. to be gathered to his people 3. Neither can it bee applied to Limbus patrum where all the just men were from the beginning of the world as Lyranus Rupertus unlesse they will say that Ismael also went into the place of just men who was also gathered to his people and whereas they make Limbuâ— patrum a member of hell a place of darknesse Abraham went not thither seeing Abrahams besome was a place of rest and joy where the Angels were for they carried Lazarus soule thither But these blessed spirits are Angels of light and not of darknesse 4. We also refuse Burgensis conceit who noteth a difference of phrase in the old and new testament when the Scripture speaketh of the dead they are said that die in the new testament to die in the Lord which phrase is not used of any in the old testament because they were not admitted ad beatificam Dei visioneâ—â— to the blessed presence and sight of God Contr. Indeed I grant that after the manifestation of the Messiah to the world the Scripture speaketh more clearely of the faithfull departed in the new testament because the Messiah was then come but not for any such cause pretended for even the soules of the faithfull departed in the old testament did enjoy the presence of God as David saith I shall behold thy face in righteousnesse and when I awake be satisfied with thine image Psal. 17.15 he doubted not but that his soule first apart should see God and then both body and soule in the resurrection and the Scripture speaketh evidently that Abraham Isaack and Iacob did live with God for of them God is called who is not the God of the dead but of the living Matth. 22.32 5. Neither this phrase to be gathered to his people doth only signifie to be in the state of the dead and equivalent to that phrase to sleepe with their fathers which is spoken of the wicked as well as of the righteous as idolatrous
toward Iacob who himselfe thanketh God that whereas he went but with his staffe he returned with bands Gen. 32.10 2. Another reason is this Iacob went secretly and not accompanied Vt melius frâ—tris conatus declinaret that he might the better avoid the practices of his brother Thom. Anglic. 3. Beside it may be an example of labour patience and frugality to the servants of God ex Perer. QUEST VIII The divers expositions of Iacobs ladder Ver. 12. THen he dreamed and behold there stood a ladder upon the earth c. 1. Some by this ladder understand the genealogie of Christ Saint Luke setting forth the same by descending from Adam downward Saint Matthew by ascending from Ioseph upward 2. Augustine by God standing upon the ladder understandeth Christ hanging upon the Crosse by the Angels ascending the Preachers handling mysticall doctrines by the Angels descending Preachers applying themselves to morall doctrine Serm. 79. de tempore 3. Some by this ladder interpret the Church which is the gate of heaven without the which there is no salvation 4. Some by this ladder insinuate a Christian profession in the which are divers degrees and vertues to rise by by the Angels ascending such are understood as are given to contemplation by the Angels descending such as follow an active and practicall life 5. Philo sometime by this ladder describeth the soule of man the head he maketh the understanding the feet the affections the ascending descending is the discourse of the reason sometime he expoundeth it to be the uncertaine state of the world wherein as in a ladder some ascend and are advanced some descend and are dishonoured ex Perer. 6. But the proper and literall meaning of the ladder is to set forth Gods providence both in generall whereby he governeth all things in heaven and in earth Psal. 113.6 The degrees of the ladder are the divers meanes which God useth the Angels ascending and descending are the ministring spirits which God sendeth forth for the execution of his will even the Heathen Poet Homer by the like similitude of a golden chaine which Iupiter sent downe from heaven to earth describeth the divine providence And in particular the speciall care which the Lord had of Iacob to protect him in his journey is by this ladder exemplified The ladder is the way that Iacob was to goe the Angels ascending and descending doe conduct him backward and forward God standeth upon the top of the ladder ruling all by his providence Iun. For whereas foure things troubled Iacob his departure from his parents his leaving of his Countrey his solitary journey his poverty the Lord doth give him spirituall comforts against them all I will be thy keeper I will give thee this land he saw Angels ascending and descending to be his companions and thou shalt spread abroad to the East and West c. Perer. 7. This ladder also in a mysticall signification betokeneth Christ as he himselfe expoundeth Ioh. 1.51 and specially in these points 1. The two natures of Christ are expressed who above is God of his father beneath is man out of Iacobs loynes 2. Christs office is described who is the onely way and the ladder whereby wee ascend to heaven Calvin 3. The Angels ascending and descending are the blessed spirits which first ministred to the person of Christ Ioh. 1.51 And secondly doe minister for the good of his body namely the elect Heb. 1.14 QUEST IX How in Iacob all the world should be blessed Vers. 14. THou shalt spread abroad to the West to the East 1. This is first understood of the possession of the large Countrey of Canaan which was extended toward the foure parts of heaven and secondarily it is referred to the spirituall posterity of Iacob that should bee dispersed thorowout the world Mercer 2. Whereas it is said In thee and in thy seed he sheweth how in Iacob all Nations should be blessed because of him should come the promised seed Calvin QUEST X. What things were promised to Iacob Vers. 15. I Will never forsake thee c. 1. Because these promises made to Iacob in Christ were not onely temporall but spirituall not onely concerning this life but the next 1 Tim. 4.8 Iun. 2. Wheresoever thou goest which is not to bee taken largely but with this restraint so long as hee walked in the wayes of God the Lord promiseth to be his guide Muscul. 3. Till I have fulfilled all I have promised thee not onely these things which the Lord now spake as Mercer but which Isaack promised and pronounced unto Iacob vers 3 4. Iun. yea and all those promises made to Abraham and his seed were made likewise to Iacob Rasi QUEST XI How the Lord is said to be in one place more than another Vers. 16. THe Lord is in this place and I was not aware c. 1. God in respect of his power and locall presence is every where alike but in respect of some speciall declaration of his presence he is more in one place than another as in some apparition and vision as the Lord bid Moses put off his shooes because the ground was holy where the Lord then appeared Exod. 3. so in the Tabernacle where the Lord gave answers in the Poole of Bethesda where the Angell stirred the waters the Lord was present after a speciall manner as he is also in the assemblies and congregations of his servants and as here in this heavenly apparition to Iacob Perer. 2. The Hebrewes imagine that Iacob for the space of foureteene yeares while he was in Ebers house never almost lay downe but watched giving himselfe to meditation and therefore reproveth himselfe now for sleeping but that this is a fable I have shewed before in Gen. 25. quest 20. 3. And I was not aware So the Lord to the faithfull performeth more than they could conceive and expect Calv. And the servants of God perceive not at the first that which in processe of time is revealed unto them as it is said of Samuel that at the first he knew not the Lord neither was the word of God revealed to him 1 Sam. 3.4 that is in such familiar manner as afterward the Lord shewed himselfe in Gregor lib. 2 in 1 Sam. 4. Bernard excellently sheweth the difference of Gods presence Est in omni loco c. sed aliter atque aliter apud homines males est puniens dissimulans apud electos operans servans apud superos pascens cubans apud inferos damnans arguens c. God is every where but after a divers manner he is among the wicked punishing yet forbearing among the elect working and saving in heaven refreshing and dwelling in hell condemning and reproving Serm. 6. de Dedication Eccles. c. QUEST XIII Why Iacob called the place fearefull Vers. 17. HOw fearefull is this place 1. Three things were here wrought upon Iacob while he slept he had a vision when he awaked he had the revelation and
they aâ—tributed to the second ranke of gods who provided for all things betweene the Moone and the earth the third they yeelded to the spirits who governed the actions of men But the Scripture teacheth us that all things in heaven and earth are ruled by Gods providence in so much that a sparrow cannot fall upon the ground without the will of God Matth. 10.29 as the Prophet David also saith Who is like unto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heaven and the earth Psal. 113.5 6. 3. Confut. Iacobs ladder doth not signifie the monasticall profession PErerius interpreteth this ladder out of a counterfeit peece of Bernard to be the discipline of Monasticall life and namely the way and rule of Benets order whereby the founder of that order S. Benedict went to heaven numer 34. Contra. 1. First then it is requisite if this ladder signifieth Monasticall discipline that he which first saw it should have beene a professed Monke but I thinke they will not say that Iacob was a Monke the most speciall part of which profession consisteth in the vow of single life 2. Christ himselfe standeth upon the top of this ladder to whom the way and ladder is directed he then that climbeth this ladder must ascend by faith in Christ but the Monks thinke to climbe up to heaven by their merits 3. Iacob was a figure of Christ upon whom the Angels of God should ascend and descend Ioh. 1.51 it is great presumption then to put Benet in Christs place that Iacob should bee a figure of him 4. This ladder sheweth the way that every true Israelite of Iacob should ascend by but every true Israelite and Christian is not a Monke 4. Confut. Philo confuted concerning the ascending and descending of soules PHilo understandeth the ayre to be this ladder Basis terra coelum caput The earth is the foot of this ladder the heaven is the head or top the Angels are the soules Quas aer habet stellis pares which the ayre is filled with equall to the starres in number some of these descend into the bodies some ascend Alia ad corpora recurrunt Some returne to the bodies againe thus Philo Platonizeth Lib. de somniis In this device of Philo three notable errours are discovered 1. The ayre is not the seat or region of soules but the spirits of the just are in heaven where Jesus Christ is and the holy Angels Heb. 12.22 23 24. 2. The soules had no being before their bodies that they should descend into them as from another place God formeth the spirit of man within him Zachar. 12.1 3. Neither doe the soules once separated from the bodies returne any more to cohabit in earthly and mortall bodies The spirit returneth to God that gave it Eccles 12.7 5. Confut. Against the Helvidians Vers. 15. I Will not forsake thee till I have performed c. The Helvidians because it is said that Ioseph knew not Mary â—â—ll she had brought forth her first-borne sonne Matth. 1.25 would gather thereupon that he knew her afterward they may as well conclude here that after God had performed to Iacob that which he promised that he did forsake him then Muscul. 6. Confut. Temples have no inherent holinesse but in regard of the use Vers. 17. THis is no other but Gods house c. This proveth not that Temples and Churches are more holy places in themselves which is the opinion of the Romanists 1. Their Temples being polluted with idolatry are prophane and unholy 2. Though before Christs comming the Lord chose his speciall place where he would have sacrifices offered and not in any place beside and so some places were privileged with a legall kinde of sanctity more than others yet now since that Christ hath every where opened heaven to the prayers of the faithfull that distinction remaineth not 3. Even Bethel retained not an inherent holinesse but in respect of the religious use for after that it was by Ieroboam defiled with Idolatry it was no more Bethel the house of God but Bethaven the house of iniquity 7. Confut. Against the anointing of Altars Vers. 18. HE powred oyle upon the top of it c. Hence Rabanus groundeth that superstitious use of anointing the Altar with oyle Altare post aspersionem aquae Chrysmate ungitur ad imitationem Patâ—iarcha Iacob The Altar after the sprinkling of water is anointed with Chrysme after the imitation of the Patriarke Iacob Lib. de institut Clericor cap. 45. Contra. 1. The ceremonies of the law which were figures and shadowes of things to come are not meet ornaments for the Gospell such were their washings anointings sacrifices and other rites they were shadowes of things to come but the body is Christ Coloss. 2.17 The body then being come what need the shadow 2. The same ointment that Christ was anointed with his members also receive but that was a spirituall unction Luk. 4.18 The spirit of the Lord is upon me because he hath anointed me Of this anointing the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Ioh. 2.20 3. But if Iacobs anointing must be a patterne why doe they also sprinkle water which he did not Iacob also used profane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated Iacob here maketh no Altar but setteth up a pillar for a monument why doe not they by the same example powre oyle upon their Crosses and Pillars in the high-way 8. Confut. Bethel become Bethaven and Rome Babel Vers. 19. HE called the name of that place Bethel Yet afterward when it was prophaned by idolatry it was called by the Prophets Bethaven the house of iniquity we need not therefore marvell if that Rome sometime the Church of God bee now become Babel the fountaine of corrupt doctrine the place and seat of Antichrist they cannot shew such warrant for the consecration of Rome as the Scripture speaketh for Bethel which of the house of God was made an habitation of filthy Idols and so is Rome Muscul. 6. Places of morall observation 1. Observ. We must not amend one errour by another Vers. 9. THen went Esau to Ishmael c. Esau in stead of correcting his former errour in taking him wives from the daughters of Canaan committeth another in matching into the stocke of Ismael that was also a stranger from the covenant he thought he should please his father though he did not thorowly reforme himselfe if he came a little nearer such is the reformation of hypocrites they thinke they have done well if they can dawbe over their sinnes and set some colour upon them by a pretended reformation as Herod did Who seemed to reverence Iohn and when he heard him hee did many things and heaâ—d him gladly Mark 6.30 Mercer Calvin 2. Observ. Patience and labour to be endured for vertue Vers. 11. HE tooke of the
liberty Thus we reade that Iames and Iohn were with their father Zebedeus in a ship mending their nets Matth. 4.25 hee trained them up in the workes of his owne vocation 2. Observ. Service of kinsmen Vers. 15. THough thou be my brother shouldest thou serve me for nought Laban was willing to â—etaine Iacob still because he was a faithfull servant which is a rare thing in kinsmen now adaies who thinke they may by authoritie helpe to consume their masters substance if they bee of kinne unto him while in the meane time they doe but loyter in their businesse Luther But Saint Paul giveth a rule for all servants whether allied to their masters or not that they should be obedient unto them in singlenesse of heart Eph. 6.5 3. Observ. Iacobs continent behaviour Vers. 20. IAcob served seven yeares for Rachel 1. Iacobs singular continencie herein appeareth that notwithstanding Rachel were continually in his fight yet before the time came he governed his affection toward her having the feare of God before his eyes and being exercised in continuall labour with frugall diet which might be a meanes to containe him in his chaste course Perer. An example it may be to fellow-servants to take heâ—d of dalliance and unchaste behaviour 4. Observ. Neglect of wife or husband in scripture is counted hatred Vers. 31. WHen the Lord saw that Leah was hated or despised c. Yet was she not simply hated for Iacob performed unto her matrimoniall duties but lesse respected than Rachel thus the Scripture counteth the neglect of wife or husband hatred It is not then enough not to breake forth into capitall hatred but they must one be heartily affected to another Calvin Husbands love your wives as Christ loved his Church and gave himselfe for it Ephes. 5.25 5. Observ. God crosseth mens preposterous affections Vers. 31. BVt Rachel was barren Thus the Lord useth to chastise and correct the preposterous affections of his servants as Iacobs love with Rachels barrennesse as God did qualifie Ionas joy in delighting too much in the shadow of his gourd by causing it to wither 6. Observ. Wives must seeke to please their husbands Vers. 32. NOw my husband will love me Leah desireth nothing more than to please her husband and to use all meanes to procure his love so should wives seeke to content their husbands and to forbeare all things that might grieve them Calvin Therefore Saint Peter especially commendeth in women a meeke and quiet spirit 1 Pet. 3.4 7. Observ. As Gods blessings are multiplied so our praises of him should increase Vers. 35. NOw will I praise the Lord She had praised the Lord before at the birth of Ruben saying The Lord hath looked upon my tribulation and of Simeon The Lord hath heard that I was hated but now upon the occasion of a new benefit she praiseth him againe which teacheth us that as Gods mercies are multiplied toward us so we should increase and goe forward in giving of thankes as the Prophet saith Sing unto the Lord a new song Isay 42.10 Calvin CHAP. XXX 1. The Argument and Contents FIrst in this chapter Moses sheweth how Iacob was increased with eight children partly by his wives maids partly by his wives by Rachels maid two vers 4. to 8. by Leahs two vers 9. to 14. then by his wives first by Leah three and the occasion expressed shee agreed with Rachel for her sonnes mandrakes vers 14. to 21. then by Rachel one vers 2â— Secondly how Iacob is increased in substance where Iacob entreth into a new covenant with Laban to have all the party-coloured and spotted sheepe for his wages to vers 35. then Iacobs device is expressed how the strongest sheepe became spotted vers 36. lastly the good successe that Iacob had in this deviâ—e vers 43. 2. The divers readings v. 2. give me a sonne S. give me sonnes or children cat v. 3. Balaam my maid H. Ballai S. C. Bilha cat I will be the nurse C. she shall beare upon my knees cat v. 8. God hath heard my prayer I desired that I might have a sonne as my sister hath and it is granted me C. God hath compared me with my sister H. God hath helped me and I am compared with my sister S. with the wrestlings of God have I wrestled with my sister and have prevailed caeter heb phathal to wrestle v. 11. happily H. good lucke G. happinesse commeth C. P. I am happy a company commeth T. G. ghadh signifieth both the latter is the beâ—teâ— as may appeare by the allusion Gen. 49. gad godad Gad an aâ—my or troupe of men c. v. 14. apples of mandragoras S. mandragoras cat flowres of love T. dudaim of dodh beloved Rachel said to Leah her sister S. Rachel said to Leah cat v. 15. Rachel said not so S. Rachel said cat v. 20. my husband will be with mee H. will choose me will dwell with me cater zabal to dwell v. 24. the Lord hath given me another sonne S. will give me G. the Lord give me yet another sonne cat v. 33. When the time of the agreement tempus placiti is come before thee H. because my reward is before thy face S. when thou commest to see my reward T. C. it shall come for my reward before thy face B.G. v. 37. the chesnut tree G. B. of the plane tree cater guarmon signifieth both he pilled white strakes leaving still the greene but the white appeared in the roddes and that which was pilled was of a divers colour S. and pilling the barke the white appeared where the places were spoyled the whole places remained greene still and thus the colour was made divers H. he pilled white strakes in them and made the white appeare in the roddes C.T.B.G. v. 40. and Iacob separated the flocke and put the rods in the troughs before the face of the rams and the white and black were Labans the rest Iacobs the flocks being separated H. he put before the sheep the whitish ram and the parti-coloured among the lambs and he separated his flocks by himselfe and mingled them not with Labans S. and hee set before the sheepe all that was spotted and blacke among Labans sheepe and set the flockes apart and did not mingle them with Labans sheepe C. he turned the face of the flockâ— toward the party-coloured among Labans sheepe so he put his flocks by themselves and put them not with Labans G. he turned the faces of the sheepe which were in the flocke of Laban toward the ring-straked c. T.B. and put them not with Labans B. turned them not toward Labans T. that is he turned Labans sheep toward the parti-coloured that they might also bring forth such but his owne sheepe he turned not toward Labans which were of one colour that they should not conceive lambs of one colour Iun. v. 41. in the first ramming time H. in the time when the ewes conceived S. in the time when the timely
this charge Chrysost. Mercer Vatab. Iun. QUEST XII How Iacobs heart is said to faile or faint and for what cause Vers. 29. IAcobs heart failed c. 1. Iacob was astonished at the report of his sonnes that Ioseph yet lived hee had not heard it then before as the Hebrewes fable how Serah Asers daughter had told Iacob that Ioseph was alive and therefore she was translated alive into Paradise ex Munster 2. The meaning is not that Iacob withdrew his heart and attention from them and greatly regarded them not as R. Sel. or as the Latine translator he was as raised out of an heavy sleepe that is Attonitus stupidus ad intelligendum heavie and hard to understand as a man newly awaked as Rupertus expoundeth 3. Nor yet as Ramban and R. Abraham whom Oleaster followeth is the meaning that his heart left beating and panting and so they would have the word phag to signifie to cease 4. But Iacob for the time did faint and swound not for any sudden joy conceived as Perer. for as yet he beleeved them not nor of an affection mixt together of joy and feare as Calvin Mercer for then the one would have qualified the other that Iacob should not have fainted but the very naming of Ioseph did renue and revive his former griefe and so perplexed him Iun. QUEST XIII How Iacobs spirit is said to revive Vers. 27. THe spirit of Iacob revived and he said it is enough c. 1. The Chalde paraphrast readeth The holy spirit rested upon Iacob as though the spirit of prophecie had departed from Iacob all the time of his griefe and heavinesse whereupon the Hebrewes further note that the spirit of God commeth upon those that are chearfull for which cause they say most of the Prophets were young men who are more given to chearfulnesse than they which are old but this is spoken of Iacobs spirit not of the spirit of God who now came to himselfe againe more giving credit to the sight of his eyes when they shewed him the charriots than to their words Muscul. Mercer 2. He saith it is enough not either in respect of Iosephs great honour or the rich gifts which were sent but because he heard he was alive Iosephs life was more worth unto him than all the rest Iun. 4. Places of Doctrine 1. Doct. The righteous are not void of affections Vers. 2. HE wept and cryed In that Ioseph sheweth himselfe to be a man of affection which draweth from him plenty of teares we doe learne that the righteous are not as stones and blocks that cannot be moved as the Stoicks defined their wise men but they also are subject to the affections of love joy sorrow compassion Calvin Our Saviour in the day of his flesh did weepe loved Iohn more than the rest sometime he was angry but in all these he sinned not as it is hard for us to keepe â— measure 2. Doct. God turneth evill to good Vers. 8. YOu sent me not hither but God c. who hath made me a father c. As God turned the malice of Iosephs brethren to the great good of his Church the advancement of Ioseph preservation of the whole land of Egypt so is the Lord able still out of evill to draw goodnesse as he commanded light to shine out of darknesse 2 Cor. 4.6 Luther as Sampson found honey in the mouth of the dead and stinking Lion as the Apostle saith All things shall worke together for the best to those that love God Rom. 8.28 5. Places of Confutation 1. Confut. The selling of Ioseph into Egypt not done onely by Gods provision Vers. 8. YOu sent me not hither but God Not that God was the authour of that wicked conspiracie against Ioseph which was inspired by the suggestion of Satan not by the instinct of Gods spirit neither did God onely permit or suffer the same to be done as Bellarmine would have it lib. 2. de amission grat cap. 11. For if God withdraw his power nothing can be done in the world and therefore the Psalme saith Whatsoever pleased the Lord did he in heaven and in earth Psal. 135.6 Wherefore the Lord as he did foresee what Iosephs brethren should doe in this action and disposed and directed the same after it was done to an happy end so also he decreed that this thing should be done by no other meanes and although in the particular the evilnesse of the action proceeded not from the malicious minde stirred by Satan yet the generall overruling power and disposing providence of God so concurred as that Ioseph should by this meanes and no other be sold into Egypt So that Iosephs brethren were instruments herein of Gods decree and purpose yet not thereby are they excusable because they did that of a wicked minde which God in his wise providence converted to good as Iudas sinne was no whit the lesse in betraying Christ though as Peter saith he were delivered up by the determinate counsell of God Act. 2.23 Calvin Muscul. 2. Confut. Against the vulgar Latine translation Vers. 20. REgard not your stuffe The Latine translator maketh a contrary sense Leave nothing of your stuffe see before qu. 8. whereas the meaning is that they should not care to leave their stuffe behinde them thus that translation which the Romanists so much extoll and magnifie is found to bee faulty and erronious in many places 6. Places of Morall vse 1. Mor. Not to suffer men to be swallowed up of griefe Vers. 3. THen Ioseph said I am Ioseph He seeing his brethren almost oppressed with griefe doth speake comfortably unto them lest they might have beene overcome with too much heavinesse which teacheth governours not to cast downe altogether with griefe those which are sufficiently humbled Calvin as S. Paul shewed himselfe toward the incestuous party lest he be swallowed up of overmuch heavinesse 2 Cor. 2.7 2. Mor. To preserve from spirituall famine the greatest deliverance Vers. 7. TO save you alive by a great deliverance If it bee a great deliverance to preserve men from the famine of corporall food as Ioseph did much more ought wee to be thankfull to God for such governours as provide food for the soules of their people and deliver them from spirituall famine Muscul. for much more grievous is the famine of hearing the word than of bread or water Amos 8.11 3. Mor. Gods providence in turning all things to the best should move us to forgive Vers. 8. YOu sent me not hither but God Ioseph looking into Gods providence who turned his brethrens evill meaning toward him to good in that consideration is more easily brought to forgive them for when we see how God disposeth to our good of those wrongs that are done to us in the world wee should in that respect be more ready to forget them Thus S. Peter speaketh comfortably to the people that gave consent to the killing of Christ ye have killed the Lord of life c. but those things
of cattell Calvin 2. That they might dwell apart from the Egyptians and so not be corrupted with their idolatry and supestition Mercer Muscul. 3. Lest that being dispersed among the Egyptians they might have beene distracted and so one divided from another Iosephus 4. Because the Egyptians abhorred keepers of sheep it would have beene an occasion of envy and hatred if they had lived among the Egyptians 5. lastly the land of Goshen stood more commodious for the Israelites returne and passage out of Egypt being situate in the utmost bounds toward Canaan whereas if the Israelites had beene seated in the inward or remote parts of the Countrey they could not afterward so conveniently have escaped Pererius QUEST XVII Why keepers of sheepe were an abomination to the Egyptians Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians c. These are the words of Moses rather than of Ioseph as the like reason is inserted by Moses Gen. 43.34 why the Hebrewes and Egyptians might not eat together the Egyptians then abhorred shepherds and keepers of sheepe 1. Not onely because they were a proud people and despised shepherds as base and servile men as Rupertus for they were an abomination unto them which is more than to contemne and despise them 2. Neither did they abhorre shepherds as though there were none of that condition among the Egyptians for they had their flocks of sheepe Genes 47.17 3. Neither yet is it like that the Egyptians did altogether abstaine from all eating of flesh Aben Ezra reporteth of the Indians that they kill no flesh neither doe so much as eat of the milke that commeth of cattell and that for this cause the Egyptians abhorred the Hebrewes 4. Therefore I thinke rather that the Egyptians especially detested keepers of sheepe rather than of other cattell because they superstitiously adored that kinde and so abstained altogether from slaying of sheepe and eating the flesh thereof keeping them for their milke and wooll whereas the Hebrew shepherds did without any scruple eat of their flocks other kinds of cattell it is like they did eat of as Mercerus reporteth the opinion of some writers that it was lawfull for the Egyptians to kill and eat foure kinds of creatures Oxen Calves Swine and Geese 4. Places of Doctrine 1. Doct. Not to depend upon meanes or put any confidence in Princes Vers. 4. I Will goe downe with thee into Egypt Although Ioseph were Lord of Egypt and a man of great power able to provide for Iacob and protect him from danger yet the Lord would not have Iacob to depend upon the meanes but to trust to his providence Muscul. Whereby also wee are taught not to put our confidence in men but to wait upon God as it is in the Psalme It is better to trust in the Lord than to put any confidence in man it is betteâ— to trust in the Lord than to put any confidence in Princes Psal. 118.9 2. Doct. The Lord will never forsake his elect Vers. 4. I Will also bring thee up againe c. The Lord promiseth his presence and gracious assistance to Iacob both going downe into Egypt and returning the Lord then will never forsake his elect Whom he once loveth he loveth to the end Ioh. 13.1 and as he said to Iosua I will not leave thee nor forsake thee Iosu. 15. so the same promise belongeth unto all the faithfull servants of God as the Apostle â—pplieth it Heb. 13.5 3. Doct. A man is not bound to reveale all his counsell so he speake the truth and lie not Vers. 34. THen ye shall say thy servants are men occupied about cattell This also was true which Ioseph taught his brethren to answer that they might dwell in the land of Goshen but there was another reason which Ioseph would have them to conceale because it was the most fruitfull and fertile soyle of all Egypt We see then that a man is not bound to utter all his minde but speaking the truth in the rest he may conceale that which he thinketh will bee prejudiciall to his suit and businesse Calvin and in such affaires that precept of our Saviour taketh place To be wise as serpents but innocent as doves Matth. 10.16 5. Places of Confutation 1. Confut. No Sacraments without the spirit and life of the word Vers. 2. GOd spake unto Iacob in a vision The Lord doth not onely appeare and shew a vision to Iacob but hee also speaketh unto him to the vision he adjoyneth a voyce of this nature and kinde are all Gods signes and ceremonies they are not dead or dumbe but the word of God putteth life unto them Wherefore it is presumption in the Church of Rome to impose signes and Sacraments upon the Church which receive not their life from the Word Calvin as our Saviour saith It is the spirit that quickneth the flesh profiteth nothing Ioh. 6.63 so the fleshie and terrene part in signes and sacraments profiteth not without the spirit and life which they receive from the Word 2. Confut. Antiquity no good argument of the truth Vers. 3. I Am the God of thy father He saith not of thy fathers as of thy great Grandfather for Terah was an idolater Iosu. 24.4 Iacob could not goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarks Noe Seâ— Heber were of the same faith and religion Wee see then that antiquity is no good argument to prove true religion by unlesse wee run unto the first beginning for so truth is more ancient than errour In like manner wee deny not but that of late yeares wee cannot derive the profession of the Gospell from our fathers and ancestors past the third degree because all the world was blinded with superstition and ignorance for divers hundred yeares but leaving the meane generations which were corrupted we are able to fetch and derive our faith from the Apostles of Christ this the Romanists doe call in derision a probation of our faith persalium by leaping But Iacob could prove his faith no otherwise he must leape from Abraham to Heber and Sem So Steven would not prove his faith from the immediate descent of his father for of them he saith ye have alwayes resisted the holy Ghost as your fathers did so doe you Act. 7. he ascendeth up to Abraham and Moses and the prophets times and in such manner doe we prove and justifie our faith and profession 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error Vers. 27. ALL the soules of the house of Iacob c. are 70. yet the Septuagint reade 75. notwithstanding Pererius justifieth the Septuagint and freeth them from errour although they set downe five more of Iosephs race than Moses hath which were born in Egypt afterward If this saith he be an error in them then was it in Moses for he also numbreth among the rest the sonnes of Phares and Benjamin which were borne afterward in Egypt
died suddenly in the way and he had no time to carry her thither being in his journey Iacob had no need to make any such excuse to Ioseph ex Mercer 2. But these reasons may be yeelded why Iacob bringeth in mention hereof 1. To call to Iosephs remembrance that Rachel forsooke her fathers house and sojourned with Iacob in Canaan that Ioseph might hereby be stirred up to be willing much more to leave Egypt which was not his country Calvin 2. As also that hee might have a greater desire to the place of his mothers sepulture 3. Further in that Iacob buryed her in the way being so neare to the city because he would not bury her among Idolaters by the way he admonisheth Ioseph to detest the Idolatry of Egypt 4. But the cheifest reasons of the mentioning of this matter are one that seeing Rachel died leaving no great issue behinde her Iacob hopeth that Gods promise for the multiplying of his seed should be fulfilled in these two Mercer The other that seeing Ioseph was the eldest by his principall wife Iacob might shew how justly the birth-right was translated from Ruben to Ioseph and his sonnes Iun. QUEST IV. Why Iacob knew not Ephraim and Manasseh at the first and why Ioseph removeth them Vers. 12. ANd Ioseph tooke them away from his knees 1. Whereas Iacob before vers 8. asked who they were namely Manasseh and Ephraim it was not for that Iacob foreseeing that wicked Ieroboam should come of Ephraim and Iehu of Manasseh did therefore at the first take no knowledge of them but deferred his blessing as some Hebrewes imagine but the cause is shewed vers 10. because Iacobs eies were dim and he could not well see 2. Iacob caused them to be brought neere him that he might imbrace them they were not set upon the bed for they were some 22. or 23. yeares old being borne in the yeares of plenty some 4. or 5. yeares before Iacob came downe into Egypt who had beene there now 17. yeares 3. Ioseph tooke them not from his owne knees but from his fathers as the Latine text readeth though in the originall it be from his knees not his fathers knees that he might place them in order to receive their fathers blessing Mercer for Ioseph might perceive either by the naming of Ephraim before Manasseh or by Iacobs imbracing them that he more inclined to Ephraim before Manasseh and therefore with Iacobs leave removeth a little and presenteth them againe according to their age Iun. QUEST V. Of the translating of the birth-right from Manasseh to Ephraim what it signifieth Vers. 14. ISrael stretched out his right hand and laid it upon Ephraims head 1. Iacob feeling with his hands which was the elder and bigger for the words are he caused his hands to understand of purpose laid his right hand upon Ephraim in signe of preheminence Iun. for although among the Persians the left hand was the more honourable place as Xenophon reporteth of Cyrus that those whom he honoured most he placed at his left hand because it was most subject to danger yet the phrase and use of Scripture is otherwise as Salomon caused his mother to sit upon his right hand 1 King 2. And this is agreeable to nature to give the preheminence to the right hand which is quicker nimbler and readier for any worke Perer. 2. Iacob here transferreth the birthright from Manasseh to Ephraim as it was before conveyed from Esau to Iacob as the priesthood was translated from Abiathar to Zadock the regall dignitie from Saul to David so here there is a translation of the birthright 3. Which as it sheweth that God bestoweth his gifts without respect of persons so it might prefigure the calling of the Gentiles in stead of the Iewes who were as the eldest brother as the parable of the prodigall childe sheweth Luke 15. QUEST VI. The Angell that protected Iacob whether hee were Christ. Vers. 26. THe Angell 1. Although it â—ee somewhat too curious out of this place to prove the Trinitie because God is twice mentioned and the Angell in the third place 2. Yet I thinke rather with Calvin and Iunius that the Angell was Christ than with Mercerus that it was an Angell to whom Iacob ascribeth his deliverance as to Gods minister and that for these reasons 1. Because it is not unusuall in scripture to call Christ an Angell Malach. 1.1 2. The Angell which conducted the Israelites is called Iehovah Exod. 14.19 24. Saint Paul saith he was Christ 1 Cor. 10.4 9. 3. Because Christ was the Mediatour from the beginning of reconciliation and of all those covenants made betweene God and man Calvin 4. In this place this Angell is joyned in equall power of blessing with God and therefore hee cannot be any of the created Angels Iun. 3. Though Christ appeared in the forme and shape of an Angell yet hee tooke not upon him the nature of Angels but of man as the Angels appeared in the shape of men yet hee tooke not their nature Calvin QUEST VII The great increase of Ephraim and Manasseh Vers. 20. IN thee Israel shall blesse c. 1. Here Israel is taken not for the proper name of Iacob but for the name of the whole nation that came of him which hee saw by the spirit of prophecie should be given to his posteritie 2. In thee is not here taken casually as the Lord said to Abraham in thee shall all the families of the earth be blessed for Christ of Abraham was the cause and author of this blessing But it is only a forme of blessing which should be taken up in Israel the Lord blesse thee as Ephraim and Manasseh as the like is used Ruth 4.11 The Lord make the wife that commeth into thy house like Rachel and Leah 3. And indeed Ephraim and Manasseh increased abundantly in Egypt even as the fish as Iacob blessed them for at the going forth of Israel out of Egypt there were of Manasseh 42700. of Ephraim 32500. and al these perishing in the wildernesse there were at their entring into Canaan of Ephraim 42500. of Manasseh 32200. Muscul. so that in the space of 215. yeares there sprang out of Ioseph 75200. QUEST VIII What portion of ground it was that Iacob giveth to Ioseph Vers. 22. I Have given unto thee one portion above thy brethren 1. This portion was Sechem which neither is to bee understood spiritually that as Iacob gave Ioseph that place where hee buried the Idols Genes 35.4 So Christ should possesse the Gentiles that worshipped Idols so Augustine qu. 167. in Genes 2. Neither was it the citie only of Sechem which Iacob here giveth as Chrysost. hom 67 in Genes For Iacobs sons kept their sheep in Sechem Gen. 37.12 and so also possessed the grounds and fields belonging to the citie 3. Neither did hee only give that plat of ground which hee bought for 100. peeces of money Gen. 33.19 as Hierom. tradition Hebraic For that seemed to be no great circuit
the same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And
considered 1. Such things as went before as The occasion which was their grievous oppression in Egypt chap. 1. The preparation of the instruments of their deliverance of Moses chap. 2 3 4. and Aaron chap. 4. with their message to Pharaoh chap. 5 6. The meanes procuring their deliverance those ten severall plagues which were sent upon Egypt described from chap. 7. to chap. 12. 2. Their deliverance it selfe consisting of their Departure out of Egypt with the manner thereof and institution of the Passeover chap. 12. and their going forward in their journey c. 13. Their passing thorow the red sea with the destruction of the Egyptians chap. 14. Their thanksgiving chap. 15. â— In the constitution of the Church is set forth 1. The provision of things necessarie for them as 1. Their foode chap. 16. and water for their thirst chap. 17. 2. Defence from their enemies as the Amalekites chap. 17. 3. A politike order set for government c. 18. 2. The prescription and promulgation of lawes Morall chap. 20. with the preparation thereunto chap. 19. Judiciall belonging to the policie of the Common-wealth chap. 21. to 24. Ceremoniall touching The sacred things of the Tabernacle chap. 25.27.30 The Tabernacle it selfe c. 26.27 The Ministers of the holy things the Priests and Levites Their institution with their holie garments chap. 28. Consecration ch 29. The workmen and instruments chap. 30. 3. The execution and practice of their people partly in Their disobedience to the Morall law in their apostasie and idolatrie chap. 32. with their reconciliation chap. 33.34 Their obedience concerning the ceremonials Of the people in bringing stuffe to make the Tabernacle and other holy things chap. 35.36 Of the workmen in making all things according to the patterne chap. 36. to 39. Moses in approving the worke chap. 39. and disposing it chap. 40. 3. Certaine generall questions out of the whole booke explaned QUEST I. Concerning the inscription of the booke THis booke is called in Hebrew of the first words velle shemoth that is and these are the names of the Greekes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus of the miraculous going of the Israelites out of Egypt Simler The inscription of the bookes of Scripture is of three sorts for it is taken either from the persons that wrote them as the bookes of Esay Ierem. c. or whereof they be written either in generall as the bookes of Ioshuah and of the Judges or in part as the bookes of Samuel or else from the things entreated of as the booke of Leviticus Numbers c. or of the first words of the booke as Genesis is called of the Hebrewes beresheth in the beginning Leviticus veâ—â—kra and he called c. which are the first words of the text and so also is this booke named as is said before Iun. and the reason of it may be this because where the writer of any booke of Scripture left it without name they of elder time for reverence and religion sake did forbeare to give it any title Simler QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus COncerning the continuance of time and number of yeeres which are comprehended in this booke they are found to be 142. as may bee thus gathered From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt are yeeres 80. chap. 7.7 from the departure of Israel thence unto the Tabernacle erected was one yeere chap. 40.17 Iun. These two latter numbers are certainly gathered out of the Scripture only the first may be doubted of which is thus also warranted all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres Exod. 22.40 this time beginneth when Abraham was called out of his countrie and 30. yeeres was run at the birth of Isaack who at 60. begat Iacob Gen. 25.26 who at an 130. went downe into Egypt unto Ioseph Gen. 47.9 who being then 39. yeeres old and dying at an 110. Gen. 50.26 lived after that yeeres 71. then put hereunto 80. yeeres of Moses age all maketh joyning the summes of 30.60.130.71.80 together yeeres 371 there remaineth then the summe of 59. yeeres or 60. to make up the whole summe of 430. yeeres QUEST III. Whether Moses were the writer of this booke NOw that Moses was the pen-man and writer of this booke the spirit of God being the author and inspirer thereof it is diversly evident 1. for Moses testifieth of himselfe that he wrote all the words of the Lord Exod. 24.4 which are contained in this booke 2. The Scripture so divideth the bookes of the old Testament that they were written either by Moses or some other of the Prophets Luk. 16.31 3. Our Saviour alleaging a certaine place out of this booke doth call it the booke of Moses Mark 12. 26. Have you not read in the booke of Moses so also Luk. 20.37 And that the dead shall rise againe even Moses shewed it beside the bush when he said c. QUEST IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate BUt whereas in this booke divers both morall ceremoniall and Judiciall lawes are prescribed whereof the two first there is no question but that the one doth bind us still and the other is abrogated only concerning the Judicials of Moses it is controverted whether Christian Magistrates are bound to observe them which Judicials being of three sorts either such which are annexed to the Morall law as the punishment of adulterie and murther and disobedience to parents with death and such like or such as were appendant to the Ceremoniall law as the punishment of those that touched any dead thing or that came neere a woman in her monethly course and such like or such as belonged to the peculiar policie and state of that Common-wealth as concerning the yeere of Jubile the raising up of seed to the brother departed in marying his wife and such like of the two latter there is no doubt made but that the one is abrogated together with the ceremonies whereon they attended the other as proper to that government are now determined only the third kinde of Judicials remaineth about the which great question is made how farre Christian governours are obliged to the same For the discussing of which question 1. I neither am of their opinion which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it and take from it and to alter it as shall â—e thought fit for the time and manner of the countrey for this were 1. to be wiser than God to leave altogether those directions and rules of justice which he hath set downe and the Apostle saith the foolishnesse of God is wiser than men 1. Cor. 1.25 that which seemeth to be meanest of the Divine orders is farre beyond the wisest humane inventions 2. And there is but one Law-giver
after they were expelled thence and the Saracens surprised it as it is shewed before 2. But this fertilitie was much increased by the blessing of God as the Lord promiseth unto his people if they would feare him and serve him Levit. 26.4 5. and specially the extraordinary blessing of God upon the 6. yeere is an evident argument thereof which did yeeld increase sufficient to serve them for three yeeres for the seventh yeere the land did rest and the eight yeere they began to sow so that they did eat of the fruit untill the 9. yeere Levit. 25.22 3. But this blessing of increase and abundance was after turned into drinesse and barrennesse because of their sinne as the Lord threatneth that their heaven should be as iron and their earth as brasse Levit. 25.19 And in the time of the Macchabees the great increase of the sixt yeere was much abated for their store was soone eaten up so that they were oppressed with famine 1. Macchab. 6.53 54. Perer. And therefore it is no marvell if the fruitfulnesse of that land now being inhabited by the enimies of God be not answerable to the commendation given unto that Country in former times QUEST XVIII Whether the Cananites were a peculiar people by themselves INto the place of the Cananites 1. Iunius thinketh that this was the generall name of all those nations which inhabited the land of Canaan and that the particular and severall kindes of people are named afterward 2. But though sometime this name be generall unto all the rest as they are mentioned among the sonnes of Canaan Gen. 10.15 yet here and in some other places the Cananites are taken for a severall nation from the rest as Gen. 15.20 there are ten severall kindes of people rehearsed that dwelt in Canaan of which number the Cananites are reckoned in the eight place Piscator 3. And indeed it may diversly appeare that the Cananites were the same whom the Grecians call Phoenicians as Andreas Masius hath well observed in his learned commentaries upon the booke of Ioshuah for first the Septuagint in the fifth of Iosuah for the Cananites reade Phoenicians and the woman whom our Saviour dispossessed of a Devill by Matthew is called a Cananitish woman by Markâ— a Syrophenician beside these Cananites are said to dwell by the sea Num. 13.30 where the Phoenicians also inhabited likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea and so consequently their deceit in bargaining so also the Cananites are noted in scripture for their craft Hosâ—a 12.7 and their marchandise insomuch that a merchant is called a Cannanite as Prov. 31.24 She giveth girdles to the Cananites or merchants Perer. QUEST XIX How many nations of the Cananites and why they were cast out THe Cananites the Hittites and the Amorites c. 1. There are here but six nations rehearsed the Girgashites are omitted the same number is not alwayes observed sometime they are all comprehended under the name of the Amorites Gen. 15.16 sometime of the Hittites Iosh. 1.4 sometime 3. nations are only numbred for the rest as the Hevites Cananites and Hittites Exod. 23.28 sometime ten nations are rehearsed as beside the usuall seven the Kenites Kenazites and Kadmonites Gen. 15. But usually these seven are named the Hittites the Girgashites the Amorites Cananites Perizzites the Hevites and Jebusites as Deut. 7.1 and so S. Paul testifieth that seven nations were cast out of the land of Canaan Act. 13.19 2. The Girgashites are omitted some thinke because they willingly gave place to the Israelites as the Hebrewes thinke and Augustine reported that the countrie people of Africa being asked whence they are will answer that they were Cananites they might then depart out of Canaan into Africa Siml But the contrary appeareth Iosh. 11.20 that all the Cananites were hardned saving of the Gibeonites It is more like that they were not a nation of any great power and therefore are not reckoned here by themselves but counted among the rest 3. Now in that God promiseth unto the Israelites their Country beside that the Lord may freely dispose of the earth being the supreme Lord thereof these Cananites were of the posterity of Cham and so under the curse and beside because of their sinnes wherein they continued without repentance they deserved justly to be deprived of their Countrie Ferus QUEST XX. What made Moses so unwilling to take this calling upon him Vers. 11. WHo am I that I should goe unto Pharaoh 1. Moses doth not of diffidence or disobedience refuse but of humility and modesty excuseth himselfe as Esay saith hee was a man of polluted lips Isa. 6.5 and Ieremie that he was a child Ier. 1 6. Simler And thus by making himselfe unable and unsufficient the Lord enableth him Pellican 2. Moses excuseth himselfe both by the unfitnesse of his person and the greatnesse and difficulty of the worke Iun. And hee knew that both he was odious to Pharaoh and all the Egyptians as also not well accepted of his brethren as appeared by that unthankfull Hebrew that upbraided him in whom was discovered the minde and affection of the rest Simler 3. But this is to bee marvelled at that Moses being so couragious and forward in Egypt in slaying of the Egyptian should now bee so unwilling wherein the like thing might befall him which was seene in Peter who offered himselfe to suffer much for Christ untill the time came so Moses might then of a forward spirit put forth himselfe having not yet weighed the weightinesse of the calling which was an act of his faith yet mixed with some humane infirmitie Simler QUEST XXI What signe it was that the Lord promised to Moses Vers. 12. THis shall bee a token unto thee that I have sent thee c. The most here doe understand this signe and token to bee that which followed afterward that they should serve God in that mountaine as the Lord gave Hezekiah a signe of deliverance which came to passe afterward that two yeeres they should eat of the frâ—it of the earth that sprang of themselves and the third yeere they should sow and reape 2. King 19.29 which things were fulfilled afterward Simler And the reason is because that which God promiseth nothing can hinder and certainly shall bee accomplished and therefore the signes which are to come doe helpe to confirme the faith Pellican Contra. But this seemeth not to bee the sense 1. Because of the perfect distinction athnah comming betweene which breaketh off the first clause of the sentence from the latter part 2. That instance given of the signe to Hezechiah proveth it not for at that time by reason of the invasion of the enemies which had invaded the Country by the space of two yeeres they lived of such things by the extraordinary blessing of God as the earth brought forth of it selfe Iun. and therefore that signe was in part fulfilled already 3. It is true that whatsoever God promiseth cannot
though hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of
God 2. Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his
father in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as
might bring forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God
for if God could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and
this honour over me what time I shall pray for thee to destroy the frogs Moses promiseth to pray confidently being assured that the Lord would heare him for the faithfull are sure that the Lord heareth them Ferus Who herein crosseth the judgement of the Romanists who 〈◊〉 call the assurance of faith presumption But our Saviour Christ giveth this rule that Whatsoever yee aske in prayer if ye beleeve ye shall have it it shall be done unto you Matth. 11.14 2. Conf. Against praying for the dead BEside as here Pharaoh entreateth Moses and Moses promiseth to entreate God for him so we find in other places of Scripture that the living have prayed for the living and have been prayed to pray for others but for the dead to be prayed unto to pray for the living we have no example in Scripture Pellican For they are not present to heare our prayers and succour our necessities neither doe know our heartes and wee have one sufficient advocate and Mediatour our blessed Redeemer 1. Ioh. 3.1 and therefore neither neede we the mediation of any other neither will they assume unto themselves any part of Christs office 3. Conf. Against repentance which proceedeth only of feare Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart Then Pharaohs former repentance was but in hypocrisie and proceeded only from feare of punishment such sorrow then and repentance which onely is caused by the feare of punishment is no true repentance neither continueth long yet this slauish feare of hell is much advanced and extolled by the Romanists as being a fruite of true obedience against whom I will urge the testimonie of Ferus in this place one of their owne preachers Poenitentia ex solo timore poenae proveniens non diu durat quae autem ex amore justitiae oritur haec perseverat Repentance proceeding only from the feare of punishment cannot endure long but that which springeth of the love of righteousnes the same persevereth So the Apostle saith that feare hath painfulnes and he that feareth is not perfect in love 1. Ioh. 4.18 6. Places of Morall use 1. Observ. God can arme his smallest creatures against the wicked Vers. 2. I Will smite all thy countrie with frogs The Lord can arme his smallest creatures to take revenge of the wicked as he with the sand keepeth in the sea Ierem. 5.22 so with his smallest armies he can checke and daunt the haughtie spirit of Tyrants as here Pharaoh is punished with frogs therefore feare ye not me saith the Lord Iere. 5.22 This should make us to stand in awe feare of God whose armies are alwayes readie to punish the disobedient Ferus 2. Observ. To pray for our enemies Vers. 8. WHat time I shall pray for thee Moses by this example teacheth us to pray for our enemies according to Christs rule Matth. 5. So S. Paul would have prayer supplication made for Princes 1. Tim. 2.2 even then Nero that beastly Tyrant was Emperour If it bee objected that Pharaoh sinned unto death and therefore Moses should not have prayed for him as the Apostle teacheth that such sinners are not to be prayed for 1. Ioh. 5.16 The answere is first that though Moses saw that Pharaohs heart was hardned yet he did not know whether the same might be mollified afterward Secondly he prayeth not for everlasting salvation but onely for a temporall blessing Thirdly and not so much for Pharaoh as because it should be a benefit to the whole land Simler 3. Observ. The Devils power nor his ministers is to be feared Vers. 18. THey assaied to bring forth lice but they could not Therefore not the Devill but God is to bee feared for the Devill hath no power unlesse God permit to invade man or beast he could not runne upon the uncleane swine till Christ had given leave Perer. If the Devill be not to be feared much lesse his ministers as Sorcerers Conjurers Witches God bridleth both them and their master that without the will of our heavenly father he cannot touch a haire of our head 4. Observ. God will not have his servants tempted above their strength AGaine whereas it was a great triall and temptation to the Israelites to see these wicked Sorcerers to contend with Moses in working of wonders the Lord will not trie them beyond their strength but at the length confoundeth the Sorcerers lest his servants might have stumbled and fell Perer. as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able 1. Cor. 10.13 CHAP. IX 1. The Argument and method IN this Chapter three other plagues are described the fift of the murrane of cattell to vers 8. the sixt of the botches and sores to vers 13 the seventh of the thunder haile and lightning to the end of the Chapter In the first part containing a description of the first plague we have first the denouncing of the plague with the occasion thereof if Pharaoh refuse to let Israel goe vers 1.2 the manner thereof vers 3. the limitation thereof the Israelites are exempted vers 4. the time is appointed vers 5. Secondly the execution followeth vers 6.3 The events are two Pharaoh sendeth to see how it fared with the Israelites cattell and his heart is hardned vers 7. In the second part containing the sixth plague there is the commandement of God to Moses and Aaron prescribing the signe of the plague in taking the ashes vers 8. and the effect vers 9. secondly the execution vers 10. thirdly the events which are two the plague of biles overtaketh the Sorcerers themselves vers 11. yet Pharaohs heart is hardned vers 12. In the third part where the seventh plague is described there is 1. The commandement of God to denounce the plague in which denuntiation wee have first the occasion of this plague Pharaohs refusall to let the people go vers 13. then a description of the plague in generall vers 14. and the end why God had not consumed them with the pestilence and other plagues that God might shew his power vers 15.16 then a particular designing of the plague vers 18. with advice and counsell given how to scape the plague vers 19. and the successe of that counsell vers 20.21 2. The execution followeth where God commanded Moses vers 22. Moses obeyeth vers 23. the effect followeth set forth by way of comparison vers 24. 3. The events are these first what hurt the haile and storme did vers 25. the preservation of Israel vers 26. the relenting of Pharaoh and his request to Moses vers 27.28 Moses admonition first to Pharaoh vers 29. with a parenthesis what things were smitten with the tempest what not vers 31. Moses prayer with the effect vers 33. the hardning of Pharaohs heart vers 34.35 2. The Argument and Method Vers. 3. VPon the cattell the sheepe with a very great plague I. better than upon the cattel
last appearing before Pharaoh to vers 9. then a conclusion of the whole historie of these plagues 1. In the continuation there is set forth first the Lords speech with Moses both revealing unto him that one plague was behind vers 1. and repeating the first promise of inriching the Israelites by the Egyptians vers 2. where Moses inserteth the reason why this should bee effected because both the people in generall and Moses specially should bee gratious in the sight of Pharaoh and his people vers 3. And all this the Lord spake unto Moses before his last entrance to Pharaoh for after that hee saw not his face Then followeth the speech that Moses had with Pharaoh vers 4. to vers 9. where Moses in the name of God foretelleth first the last plague of the death of the first borne expressing the time about midnight and of whom the destruction shall bee of all the first borne of men from the highest to the lowest and of beasts and by whom The Lord shall goe out c. vers 4.5 Secondly the events are three first the lamentation and sorrow of the Egyptians vers 6. then the privilege and immunitie of the Israelites vers 7. and the entreatie and supplication of the Egyptians to Moses to be gone with his people vers 8. 2. In the conclusion of this historie there is first a repetition of that which God foretold Moses that Pharaoh would not heare him with the end thereof that Gods wonders might bee multiplied in Egypt vers 9. then the declaration of Moses obedience vers 10. and of the event that Pharaohs heart was hardned as the Lord had said and of the effects and fruits thereof the not letting of the people goe vers 10. 2. The divers readings Vers. 1. When he sendeth you away he will at once speedily drive you hence I. altogether drive you hence G.S.V. or at once drive you hence G But this expresseth not the emphasis of the Hebrew phrase in driving drive you out that is speedily when he shall let you go quite he shall utterly drive you hence B. but the word Calah altogether belongeth to the latter clause as may appeare by the distinction Vers. 2. That every man require of his companion A. P. or neighbour L. S. V. B. G. rather than friend I. the word reaâ— signifieth both but because the Egyptians were neighbours rather than friends and an other word is used chap. 3.22 shechenoth which signifieth a neighbour or neere dweller I preferre the first Vers. 3. Also the man Moses was very great A. P. C. S. V. I. better than Moses was a very great man L.B. for the word ish man is set before Moses or also Moses was very great G. for here man is altogether omitted Vers. 5. From the first borne of Pharaoh that should sit upon his throne I.C. rather than which sitteth upon his throne cater for he was the heire onely of the Kingdome he did not yet sit upon the throne Pharaoh bâ—ing living the word is iosheb sitting a participle of the present tense which hath also the signification of the future as Gen. 19.14 Lot spake to his sonnes in law which were marrying his daughters that is were to marrie them 3. The explanation of difficult questions QUEST I. When the Lord spake these words to Moses Vers. 1. NOw the Lord had said to Moses yet will I bring c. 1. Some referre this to the first vision which Moses saw in the bush but that cannot be for when the Lord thus spake to Moses nine plagues were past and there was but one to come 2. Neither did the Lord thus speake to Moses after he was come out from Pharaoh for after that he saw Pharaohs face no more chap. 10.29 and yet here vers 8. it is said he went from Pharaoh very angry 3. Therefore the message which Moses delivereth in this Chapter to Pharaoh concerning the destruction of the first borne was done at his last appearing before Pharaoh when he sent for him after the darknesse and immediatly before his going to Pharaoh the Lord thus said to Moses Iunius QUEST II. Why the overthrow of Pharaoh in the red sea was counted none of the plagues I Will bring one plague more c. 1. Thus the Lord doth all things in number weight and measure the Lord sendeth tenne plagues upon Egypt not fewer because he would shew his power nor more for these were sufficient Ferus 2. Beside this last plague of the first borne there followed the overthrow of Pharaoh and his host in the red sea but this is counted none of the plagues of Egypt because it was done after the Israelites were gone out of Egypt Simler As also these plagues were not a finall destruction of the Egyptians as the other was but probations and temptations Pellican Of the tenth plague QUEST III. Whether God used the ministry of good or bad Angels in the slaughter of the first borne Vers. 4. ABout midnight will I goe out into the middest of Egypt That God was the author of this plague in the slaughter of the first borne it is no question but the doubt is whether the Angels good or bad were the Lords ministers in it 1. In this life it is certaine that God sometime useth the good Angels to punish the wicked as in the destruction of Sodome and the evill Angels some time to chastise his owne children as Satan tempted and afflicted Iob. 2. In the next world who shall be the ministers of the torments in hell it is not so certaine Pererius thinketh that the evill Angels shall be the executioners of those torments because of that text goe into everlasting fire which is prepared for the devill and his Angels But the contrarie rather may bee inferred out of this text that because the Devill and his Angels also are ordained for torment it seemeth that he shall not be a tormenter of others who is to be tormented himselfe Therefore it is rather to be thought that seeing the chiefe use of the ministrie of Angels is for the benefit and comfort of the elect in this world till they be gathered together in the Kingdome of God Heb. 1.14 that in the next world there shall not be such imployment of the ministring spirits especially of the reprobate Angels And how the torments of hell shall be continued the Prophet Isay sheweth Tophet is prepared of old c. the burning thereof is fire and much wood the breath of the Lord like a river of brimstone doth kindle it chap. 30.33 The Lord of himselfe by his owne power in shewing the severitie of his justice shall hold the wicked in everlasting torment 3. But concerning this judgement in smiting the first borne some thinke that the evill Angels were used in this service Thostatus Lyran. Because it is said Psalm 78.49 Hee cast upon them the fiercenesse of his wrath by sending of evill Angels But this place is answered before quest 30. in
said to harden mans heart divers profitable questions come now in order to be handled for seeing the Lord is here divers times said to harden Pharaohs heart as chap. 4.21 chap. 7.3 chap. 9.12 chap. 10. vers 10. and 20. and 27. chap. 11.10 chap. 14. vers 14. and 8. even nine times in all it seemeth that Moses of purpose useth this significant phrase and doth inculcate it often that we should well weigh and consider it QUEST XIII What the hardnesse of heart is FIrst then it is requisite to be knowne what this hardnesse of heart is 1. It may first be described negatively by the unaptnesse of an hard heart to any thing that is good it is neiâ—her passive active or apprehensive of any good thing not the first nec movetur precibus nec cedit minis It is neither moved by prayers nor giveth way to threats as Bernard saith For the next he saith it is ingratum ad beneficia ad câ—â—silia infidum it is unthankfull for benefits unfaithfull in counsell unshamefast in evill things c. There is no activitie in it to any goodnesse And for the third praeter solas injurias nihil non praeterit it remembreth nothing that is past but wrongs nor hath any forecast for the time to come unlesse it be to seeke revenge 2. It may be described also by the perpetuall companion thereof the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affection As the Apostle saith speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart Ephes. 4.18 Both these concurred in Pharaoh he shewed his blindnesse in saying I know not Iehovah his hardnesse of heart in adding Neither will I let Israel goe Exod. 5.2 3. The propertie of hardnesse of heart is this that it is not onely a great and grievous sinne but also the punishment of sinne that it is a sinne the Apostle sheweth Heb. 3.12 Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God And that it is a punishment of sinne S. Paul also testifieth Rom. 1.21 Because when they knew God they did not glorifie him as God c. Then it followeth vers 24. God gave them up to their owne hearts lusts c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these 1. Blindnesse of the judgement and understanding as Isai. 6.10 Make the heart of this people fat make their eares heavie and shut their eyes lest they see with their eyes heare with their eares and understand with their hearts 2. They are obstinate and wilfull and refuse to be admonished and instructed Who say unto God depart from 〈◊〉 we desire not the knowledge of thy wayes Iob 21.14 3. Such are rejected and cast out of the presence of God and left unto themselves such an onâ— was Saul of whom it is said That the spirit of the Lord departed from Saul and an evill spirit sent of the Lord vexed him 1. Sam. 16.14 4. They delight in doing of evill and make a sport of sinne Prov. 2.14 Which rejoyce in doing of evill and delight in the frowardnesse of the wicked 5. They regard not to doe things honest in the sight of men but contemne and despise all others Prov. 18.3 When the wicked commeth then commeth contempt 6. They are incorrigible and past all hope of amendment Prov. 1.30 They would none of my councell but despised all my correction 7. They are not ashamed of most vile sinnes Ierem. 3.3 Thou hadst a whores forehead thou wouldest not be ashamed 8. When the Lord smiteth them they feele it not neither have they any sense of Gods judgements whom the wise man compareth to those that sleepe in the mast of a ship and as drunken men that are stricken but know it not Prov. 23.24.25 9. They are growne to such an evill custome of sinning that they can doe none other as the Prophet saith can the blackamore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Ierem. 13.23 10. So that the sinnes of such seeme to be inexpiable and indeleble as the same Prophet saith that the sinnes of Iudah were written with a penne of iron and with the poâ—nt of a Diamond chap. 17.1 11. They wax daily worse and worse of whom it is said Revel 22.11 Hee that is filthy let him be filthy still 12. And as they increase in sinne so they doe treasure up Gods judgements against themselves and heape unto themselves wrath against the day of wrath Rom. 2.5 QUEST XIV Whether God be the efficient and working cause of hardnesse of heart NOw in the next place concerning the efficient cause of the hardnesse of heart 1. That it cannot be imputed to God as the worker and Author thereof it may appeare by these reasons First the hardnesse of the heart is a great sinne as is proved in the former question but God is no wayes the Author of sinne seeing he neither tempteth or perswadeth unto it for God tempteth no man Iam. 1.13 neither hath commanded it but hath forbidden it by his Law nor yet worketh with them that doe evill for all that God doth is good and so there is none good but God Mark 10.19 Neither doth the Lord approve sinne being done Psal. 8.4 Thou art not a God that lovest wickednesse If then God neither move to sinne nor commends it nor yet assisteth the committers of it or approveth it he is no way the Author of sinne Secondly if God causeth sinne then every man should sinne of necessity and so his punishment should bee unjust being forced to sinne But as Augustine saith Deus nemini per hoc quod falli non potest aut necessitatem aut voluntatem intulit delinquendi God by this that he cannot be deceived hath not brought upon any either a necessity or willingnesse of sinning Thirdly Augustine useth another excellent reason Fieri non potest ut per quem à peccatis surgitur per eum in peccata decidatur It cannot be that by whom men rise from sinne by him they should fall into sinne Fourthly Plato thus reasoneth Deus qui bonus est malorum causa dici non potest c. God that is good cannot be said to be the cause of evill for then hee should be contrary to himselfe Lastly if God any way should be the Author of sinne then it should be no sinne for whatsoever God doth is good Nay not to doe that which the Lord willeth should be sinne Perer. 2. Yet seeing God is said in Scripture to harden the heart which betokeneth an action aâ—d likewise in other termes God is said to give some over to vile affections Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth 2. Thess. 2.11 and to make
intended no evill or hurt to their father but it so fell out The wicked are said to hate their owne soules and to procure unto themselves eternall death whereas simply they hate not their soules neither would be damned but upon their committing of sinne it so falleth out that their soules perish by their meanes as if they hated them unruly patients that will not obey their Physitians whereupon followeth death are said â—o seeke their owne death and yet they desire to live but upon their unruly and disordered behaviour death followeth So God is said to harden Pharaohs heart by the like figurative speech because the hardning of their heart ensueth upon the abuse of those things which God intendeth not to that end but they pervert them to their owne hurt Ex Perer. All this may safely bee received and acknowledged and yet somewhat more is to be added as shall afterward appeare QUEST XXIII How diversly in Scripture these termes of blinding and hardning are taken BUt by the way this word to blind to harden though it signifie an action proceeding from him that hardneth yet is it not alwayes so taken therefore we shall find that foure wayes in Scripture a thing is said to blinde and consequently to harden 1. Giftes are said to blind the â—â—es Deut. 16. Not that they being a dead thing can corrupt the judgement but mans corrupt heart taketh occasion and is thereby enticed to pervert justice 2. The Devill is said to blinde the mindes of the wicked â— Cor. 4.4 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blind the eyes Esay 6.10 and to harden Pharaohs heart gifts doe blinde occasionaliter by way of occasion the malice of mans heart blindeth meritâ—â—â—â— by way of desert and meritoriously because it deserveth to be further blinded and hardned the Devill blindeth incitando by inciting and provoking unto sinne And God as is before shewed by withdrawing his grace and inflicting the punishment of induration upon them QUEST XXIV How divers wayes the Lord forsaketh those which are hardned FUrther God is said to harden mans hart in his diverse leaving and forsaking of them 1. Hee suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1 24. he gave them up to their hearts lusts 2. He giveth them ease abundance prosperity whereby they are intangled therefore the Prophet prayeth Give me not riches lest I be full and forget thee Prov. 3. 3. He denieth them the benefit of wholsome corrections and afflictions whereby they should learne to know themselves as the Apostle saith the Lord receiveth no child whom hee doth not chastise 4 God forbiddeth his servants to pray for such and so they want the benefit of their prayers as Ieremie is forbidden to pray for the people chap. 7.16 5. God in his justice depriveth them of such as should travell for their soules and bring them unto God as the Apostles left the obstinate and wilfull Jewes and shooke off the dust of their feet against them Acts 13. 6. God taketh away from them the preaching and knowledge of his word as the Lord threatneth by his Prophet Amos to send upon them a famine not of bread or water but of hearing his word Amos 8.11 7. God suffereth them to be deceived by flatterers and unfaithfull counsellers as â—eboboâ—â— was by his young men 8. And the more strongly to delude them the Lord permitteth sometimes false Prophets to shew signes and wonders 〈◊〉 the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2. Thes. 2.9 9. The Lord permitteth Satan to invade them and to worke upon them at his pleasure as the evill spirit was sent of the Lord upon Saul and a lying spirit was in the mouth of Baals false Prophets to deceive Achab. 10. God taketh away from them all helpes whereby they should be defended against the assaults of Satan as the Lord threatneth to doe to his unfruitfull vineyard I will take away the hedge thereof and it shall be â—aten up I will breake downe the wall thereof and it shall be troden downe Isai. 5.4 11. But the Lord doth not thus forsake any till they have first forsaken God as Chrysostome saith Quod autem Deus non derelinquat nos nisi fuerit à nobis derelictus apertè ostendit Isaias That God forsaketh not us till wee have forsaken him I say sheweth chap. 59.2 Your iniquities have separated betweene you and your God Ex Perer. QUEST XXV God hardneth otherwise than by foreseeing BEside these divers interpretations of the hardning of Pharaohs heart by the Lord which I have abridged out of Pererius there are three other which I will briefly set downe first some thinke that this in that God is said to harden Pharaohs heart is to be understood of Gods prescience that he is said to harden it because he foresaw it should be hardned by their owne malice This seemeth sometime to be the opinion of Augustine in that God is said to harden Pharaohs heart Non ad operationem Dei sed ad prascientiam pertinere monstratur it is shewed to appertaine not to Gods operation or working but to his prescience But this cannot bâ— the meaning for by this reason whereas God foreseeth all the sinnes of men which are committed in the world God might be said himselfe to kill steale doe wrong because he foreseeth that such things shall be done in the world QUEST XXVI Whether God may be said to doe those things which he disposeth of to a good end SEcondly God may be said to harden Pharaohs heart because he disposeth thereof and directeth it to such an end as he himselfe propounded because thereby the Lord did take occasion to worke his miracles as he saith to Moses I have hardned Pharaohs heart that I might worke these my miracles Exod. 10.1 So as God ordained the end he may be said also in some sort to doe those things which helpe unto that end as Act. 2.23 Christ is said to bee delivered by the determinate councell of God yet was hee betrayed and delivered by Iudas whose act is said in some respect to be the Lords because God disposed of it to effect and accomplish his glorious councell in redeeming the world by the death of his Sonne But neither can this be safely affirmed that the Lord should bee said to doe those things which hee ordereth and disposeth for God so disposed of that spirituall combate which S. Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficienâ— for thee my power is made perfect through weakenesse yet God was not the worker of that temptation but the Apostle imputeth it to Satan 2. Cor. 12.7 And like as in the creation God made
as hath beene found by search these were the bones of Ioseph certainly knowne they shew the bones and parts no man knoweth of whom for they in divers places offer to the view of the people divers bodies and heads foure or five armes of one Saint neither were these bones of Ioseph carried in the fight of all Israel adored as theirs superstitiously are Simler 3. Conf. Against the heresie of Servetus Vers. 21. THe Lord went before them by day in a piller of a cloud Servetus held this execrable heresie that this increata nubes Christi fuit Deitas that this uncreated cloud was the Deitie of Christ which he calleth filium figurativum the figurative Sonne which detestable heresie is not worthy of any confutation but with all indignation to be rejected and detested for he maketh the Deitie of God corporall contrary to the Scripture which saith God is a spirit and maketh a visible substance to be without beginning whereas all things visible are created Coloss. 1.16 and directly this heresie impugneth that saying of the Prophet Esay chap. 4.5 where he alludeth to this place The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. It was then a created and not an uncreated cloud 6. Morall observations 1. Observ. As the Lord worketh for us redemption so of us he requireth obedience Vers. 2. SAnctifie unto me all the first borne As the Lord had for his part delivered and saved their first borne so he requireth of them their first borne As God hath dealt mercifully and graciously with us so he expecteth somewhat againe of us namely our obedience we must not looke unto that onely which God hath done unto us but consider also what is to bee done by vs. As our Saviour saith to his Apostles As my father sent me so send I you As Christ was sent for our redemption so we must also bee employed in Gods service to testifie our thankfull obedience So our Saviour bidding his Apostles to preach the Gospell addeth teaching them to observe all things which I have commanded you As the glad tidings of salvation is published unto men so of them is required againe obedience Ferus not as an helpe unto their salvation which is perfited without our service but as a true and lively testimonie of our faith whereby we apprehend salvation 2. Observ. How we must offer our first borne unto God AGaine as they were commanded to consecrate unto God their first borne so we must offer our first and best things unto God the Lord will have the prioritie of our service Simlerus As our Saviour biddeth us first to seeke the Kingdome of God and the righteousnesse thereof Matth. 6. our first studies our first times must be consecrated unto our God as the Apostle exhorteth to give up our bodies a living sacrifice holy and acceptable unto God Rom. 12.1 3. Observ. God tempteth his children according to their strength Vers. 17. LEst the people repent when they see warre God hath respect unto his chidrens infirmitie and suffereth them not to be tempted above their power Piscator But Gregorie doth notably amplifie this point Tres modi sunt hominum ad Deum conversorum inchoatio medium perfectio inchoatione inveniunt blandimenta dulcedinis in medio tempore certamina tentationis ad extremum perfectionem plenitudinis c. There are three degrees of men that are converted unto God the beginning the middest and the perfection in the beginning they finde pleasant allurements in the middle hard tentations in the end a full perfection Like as first a man entertaineth his spouse with sweet perswasions afterward being married to her hee trieth her with sharpe reprehensions being thus tried he soundly enjoyeth her So this people being brought out of Egypt primò accepit blandimenta signorum first receiveth alluring signes afterward probationibus exercetur in â—remo they are exercised by tentations in the wildernesse and lastly in the land of promise virtutis plenitudine confirmatur they are fully confirmed Sic Gregor lib. 14. moral cap. 13. 4. Observ. The will of the dead must faithfully be performed Vers. 19. FOr he had made the children of Israel sweare Moses most faithfully causeth the last will and Testament of Ioseph to be fulfilled whereby we are taught that the last minde and will of the dead in honest and lawfull things ought by no meanes to be violated Osiander as the Apostle saith the Testament is confirmed when men be dead Heb. 9.17 God will surely revenge their quarrell whose soules he hath received to his protection whose godly bequests are reversed and their last minde not fulfilled Such as are unfaithfull to the dead will be much more to the living And as God professeth himselfe the speciall protector of the fatherlesse and widow so he will maintaine the cause of the dead that are fatherlesse to the world and their soules as it were widowes for a time absent from their bodies 5. Observ. We must alwayes bee watchfull Vers. 22. THat they might goe both by day and night The people were to take their journey whether by day or night when the cloud was lift up from the Tabernacle they were therefore diligently to take heed both by day and night that they might be readie when the Lord gave them a signe to goe forward wherefore they are said to keepe the Lords watch Numb 9.19 So our Saviour biddeth us also to watch and alwayes to bee in a readinesse because we know not when the master of the house will come at even or at midnight at the cocke crowing or in the dawning Mark 13.35 Pellican CHAP. XIV 1. The Argument and method IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea there are two parts of the Chapter the bringing of the Israelites unto the Sea to vers 14. their passing over the Sea with the destruction of the Egyptians to the end of the Chapter In the first part is set forth first the counsell of God unto Moses containing first a commandement where they should campe vers 2. then a reason thereof taken from the vaine consultation and opinion of Pharaoh that they were tangled in the land vers 4. then the execution thereof in following after them which is amplified by the overruling cause Gods providence and justice in hardning his heart and the end thereof the glory of God vers 4. 2. Then followeth the execution first in the behalfe of the people they did as the Lord commanded them secondly on Pharaohs part 1. Both in pursuing and following after them with the occasion thereof the report that was brought and their repentance in letting the people goe vers 5. The manner thereof he made readie his horse and chariots vers 6.7 and the ordering and disposing cause Gods justice in hardning his heart vers 8. 2. As also in overtaking them vers 9. 3. Afterward the events hereof are declared 1. The
song of his Church Vers. 2. THe Lord is my strength and song and he is become my saluation 1. These words are repeated both by the Prophet David Psal. 118.14 and by the Prophet Isay cap. 12.2 whereby appeareth the excellencie of this song and that the praise of God is a most principall part of Gods service Simler 2. God is said to be the strength of his servants being not only mightie and omnipotent in himselfe but giving them also might and strength for as Iehosaphat said There is no strength in us in respect of this great multitude 2. Chron. 20.12 So for the most part the people of God are weakest in outward meanes and in their extreme distresse that God may have the more glorie in assisting and strengthning them 3. He is said to be their song that is both the matter of their song to whom they do returne the honour and praise of all their victories as also he is the song of his Church in whom they onely rejoyce and make their boast as Saint Paul onely rejoyced and gloried in Christ. Simler QUEST VI. Whether God appeared in any visible shape to the Israelites at the red sea Vers. 2. THis is my God 1. The Hebrewes opinion that God appeared to them in a visible forme as like a man of warre upon the red sea whom they pointed at with the finger and said This is my God hath no ground nor warrant at all First the Lord knowing how prone the people were to Idolatrie would not shew himselfe publikely in any visible shape lest they should have imagined God to be so as Moses saith unto them Take heede to your selves for yee saw no image in the day 〈◊〉 the Lord spake unto you in Horeb out of the middest of the 〈◊〉 Deut. 4.15 And for the 〈…〉 the Lord would not shew himselfe in any visible 〈◊〉 unto Israel though privaâ—â—l◠〈◊〉 was seene of Iosuah like a man of warre Ios. 5. But in 〈◊〉 manner the Lord shewed himselfe is expressed before cap. 14.24 The Lord looked unto the â—oast of the Egyptians sending thunder raine and lightning with storme and tempest upon them Perer. 3. They therefore by the visible and sensible effect which they saw before their eyes do demonstrate God as verily present Lyran. 2. They therefore in saying This is my God make a difference between the true God and the false such as the Egyptian 〈◊〉 were as if they should have said Hic est 〈…〉 non 〈…〉 erant quos in Egyptâ— colebaâ—â—â—â—punc This is the true God 〈◊〉 falsely 〈…〉 whom we worshipped 〈◊〉 Egypt Basil. And againe they acknowledge him Non novum aâ—t recentem Deum Not a new start up god but their fathers God whom Abraham worshipped and hereby as before they distinguished the true God from the heathens Idols so Hac voce fides Abrahae discernitur à cunctis gentium superstitionibus By this word the faith of Abraham is discerned from all the superstitions of the Gentiles Calvin And these words This is my God have a speciall reference unto Christ their peculiar God whom their Father Abraham worshipped as our Saviour saith Your Father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 Rupert And Christ specially is said to be the strength of his members for the strength of the head is the strength of the members Ferus QUEST VII In what sense Moses saith he would build the Lord a tabernacle I Will build him a tabernacle 1. Some reade I will glorifie him Latine and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Calvin and Piscator but the usuall signification of the word navah which signifieth to dwell doth not favour that reading 2. Some reade Habitaâ—o eum I will inhabite him Cajetan But the word being in hiphil includeth beside an active power as I will cause to inhabite 3. Wherefore the best reading is I will build him a sanctuarie or seemely tabernacle as the Chalde Paraphrast and Vatab. Iun. Montâ—â— Pagnin So that heere Moses by the spirit of Prophecie foreshewed that the Lord would have a peculiar tabernacle made for himselfe as the Idols of the Gentiles had their temples Simler QUEST VIII How the Lord is said to be high I Will exalt him or set him high That is exalt his praise and acknowledge the Lord to be the only high God foure wayes in Scripture is the Lord said to be high 1. In respect of his incomprehensible nature which none can behold as it is or attaine to the knowledge of it Who only hath immortalitie and dwelleth in the light that none can attaine unto whom never man saw neither can see unto whom be honor and power everlasting 1. Tim. 6.16 2. In respect of his deepe and unsearchable wisedome as the Apostle also saith O the deepenesse of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out Rom. 11.33 3. The Lord is said to be most high in respect of his high dominion farre above all Kings and Princes as Nebuchadnezzar confesseth the Lord to be most high Dan. 4.31 though he were the most high Prince then in the earth yet he confesseth God to be higher than he 4. The Lord is very high in his habitation he dwelleth in the heavens God is in the heavens and thou art in the earth Eccle. 5.1 who although he is in everie place yet heaven is said to be his seate in respect of the more glorious signes which he hath there placed of his presence Let us also with the Hebrewes thus acknowledge the Lord to be high and exalt his praise QUEST IX In what sense the Lord is said to be a man of warre Vers. 3. IEhovah is a man of warre That is an excellent warrier 1. God is said to be a warrier in these respects 1. Because he giveth victorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he breaketh battels and subdueth warre as the Septugaint Victor bellorum an overcommer of battels as the Chalde Paraphrast 2. Because he is exercised in warre and fighteth the battels of his people giving them good successe as Ezechiah thus encouraged his people against Senacherib With him is an arme of flesh but with us is the Lord our God to helpe us and to fight our battels 2. Chron. 33.7 Simler 3. He is a man of warre in respect of his prudencie and policie as a wise Captaine will watch his best opportunitie and then he will set upon his enemie so the Lord a great while suffred the Egyptians to go on but when he saw his time he came upon them and overthrew them all at once Ferus 4. A wise warrier will make best choice with what weapon and force he will encounter his enemie so Christ was this wise warrier who having not to deale with flesh and bloud but with spirituall enemies did not arme himselfe with carnall but with spirituall weapons Contra potestatem superbiae humilitatem induit contra spiritualia nequitiae fortitudine
like sheep Siml The other word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after
of the sea that is within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine
of regality and principality 3. As for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in
q. 5. Soleo meminisse probitatis parentum in perpetuum I use to remember the righteousnesse of the Fathers for ever Lippom. And this is according to the Lords promise to Abraham I will be thy God and the God of thy seed Gen. 17. without any limitation that is for ever QUEST X. How men are said to hate God Vers. 5. OF them that hate me 1. God cannot be said properly to be hated as man is said to hate as when one man hateth another he wisheth he might perish or lose his honour riches or such like but so man hateth not God as if they would have God to perish Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence which is goodnesse it selfe which no man can hate Quia de ratione boni est ut ametur Because it is of the nature of goodnesse to be loved Thom. 2.2 q. 34. ar 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects for some are naturall effects created by God as to live to move to understand these effects of God no man hateth for then he should hate himselfe 4. But there are two sorts of effects for the which God is hated of the world because he is peccatorum prohibitor poenarum inflictor a prohibiter of sinnes and an inflicter of punishment Thom. ibid. So they which keepe not Gods commandements which hate vertue and love vice are said to hate God as they doe love him which keepe his commandements Tostat. qu. 5. 2. Places of Doctrine out of the second Commandement 1. Doct. Of the particular contents of the second Commandement THe things commanded in this second precept are these 1. Verus Dei cultus the true worship of God Vrsin Quem constat spiritualem esse ut ejus natura respondeat which must be spirituall as answering unto his nature Calvin For God is a Spirit and will be worshipped in Spirit Iohn 4. 2. A rule is prescribed how God will be worshipped according to his will revealed in his word unto the which it is not lawfull to adde any thing nor to take therefrom As the Lord said to Moses According to all that I shall shew thee so shall yee make the forme of the Tabernacle Exod. 25.9 3. God requireth the true devotion and affection of the heart in his worship as the wise man saith My sonne give me thy heart Prov. 23.26 And the Prophet David Mine heart is prepared O God Psalm 56.7 4. All our service and worship of God must be referred to his praise and glorie as the Church prayeth Not unto us O Lord not unto us but unto thy name give the praise Psalm 115.1 These things likewise are forbidden 1. To make any similitude or likenesse of God Isay. 40.18 To whom will yee liken God or what similitude will ye set up unto him Marbach 2. Ne quid de Deo crassum vell terrenum imaginemur Wee must not imagine any grosse or terrene thing of God Calvin As that hee hath a bodie or parts or affections like unto man as the Anthrâ—pomorphites and Homoformians as Rupertus calleth them Grande sibi fingunt simulachrum doe imagine a certaine great image which sitteth in heaven and the feet thereof reach unto the earth because the Scripture saith Heaven is my seate and earth is my footstoole Rupert lib. 3. in Exod. cap. 32. 3. Idolatrie when any divine worship internall or externall is given to any image set up to represent God of what kinde and fashion so ever it be is here especially forbidden as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things and abhominable beasts Ezech. 8.10 Wherein they commit a double errour both in robbing God of his honour giving it unto dumbe creatures and insensible things Againe Se turpiter infra creaturas abjiciunt They doe basely abject themselves to these creatures which the Lord hath given them dominion of Borrh. Here then the Romanists are found to bee transgressors that doe prostrate themselves most basely before Idols as shall be further seene afterward 4. Not onely the adoring of Images but the setting of them up to be a stumbling blocke and occasion of offence to the people is likewise here prohibited therefore Hezekiah when he saw the brasen Serpent to be abused to Idolatrie he brake it in peeces that the occasion of that sinne might be taken out of the way 2 King 18.4 The Lutherans therefore are here overseene that tolerate Images in their Churches which are dangerous to the weake though they be taught by them not to worship them 5. Not onely Idolatrie is here forbidden but all other kinde of superstitious worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship Coloss. 2.23 for we must be contented ritibus sive cereâ—â—â—is à Deo ipso praescriptis with rites and ceremonies prescribed of God himselfe Such were the sacrifices of the old Testament and the Sacraments in the new Piscator Here the Romanists likewise offend which make seven Sacraments whereas Christ hath ordained but two and unto these two they have added many superstitious rites of their owne 6. It is a breach also of this Commandement even to applie things of themselves indifferent so unto the service of God as to make them a necessary part thereof as our Saviour reproveth the Pharisies for washing of their hands often and for washing of cups and tables because they put holinesse therein Mark 6.3 Vrsin 7. Hypocrisie is another transgression here when men externally observe the ceremoniall or morall works of God commanded without faith and true devotion Such the Lord by his Prophet reproveth This people commeth neere unto me with their mouth but they remove their heart farre from me Isai. 29.13 8. Prophanenes is here also prohibited which is a contempt either of the whole outward worship of God or of some part thereof Vrsin as it is written of one of the Popes of Rome that he cast the Sacrament into the fire and some of the Romanists have spoken unreverently of our Communion calling the Communion table an Oyster table 2. Doct. All is to be ascribed to Gods mercie nothing to mans merit Vers. 2. SHewing mercie c. Nothing then is to be ascribed to any merit or desert for all proceedeth from the mercie of God Vrsin The obedience then of the parents and their posteritie is not any meritorious cause to procure the favour of God but hee crowneth their service in mercie as Iakob maketh this holy confession I am not worthie of the least of all the mercies and of all the truth which thou hast shewed unto thy servant Gen. 32.10 3. Doct. True obedience proceedeth from love Vers. 3. OF them that love me and keepe my Commandements Though we are brought first by feare to stand in awe of God and to reverence his law yet our obedience is not acceptable unlesse it proceed of love Oleaster as
Quievit à condendo alio mundo non quievit ab administrando God rested from creating another world but not from the administration and government thereof Lippoman as our blessed Saviour saith in the Gospell My father worketh and I woâ—ke 2. But God rested not as though he were wearie for virtus infinita non est fatigabilis an infinite power cannot be wearied as Gods power is infinite though Aristotle ignorantly denie it giving this for a reason why the earth moveth not because there is no power sufficient to stirre it out of the place lib. 2. de Caelo And beside potentia incorporea a power which is incorporeall is not subject to be wearie though it be not infinite as the Angels and the intellectuall part of man though this seeme sometime to bee dulled not in it selfe but in respect of the organes and instruments but if spirits of a finite nature are not fatigable or apt to be wearied much lesse God who is an infinite spirit Tostat. qu. 15. 3. Therefore God is said to rest both that this rest might bee mâ—numentum perfectae absolutae creationis a monument of the creation perfited and that God by his example might induce us in like manner to rest from our labours upon his Sabbaths QUEST XIV Of the changing of the Sabbath from the seventh day to the first day of the weeke THe seventh day 1. The Apostolicall Church changed the holy day of rest from the seventh day to the first which is the Lords day in remembrance of our Redemption by Christ which in the time of the new law is maximum beneficiorum recentissimum the greatest benefit and the newest and most fresh in memorie as the greatest benefit in the old law was the creation of the world 2. And although our redemption was purchased by the death of Christ yet because this benefit should not have a full perfection unlesse we should rise againe unto life eternall this day was to be assigned rather in memoriall of Christs resurrection than of his passion and though the rest of the Sabbath did signifie the rest of Christ in the grave having consummate and finished the painfull works of his passion yet because pretiosior nobis fuit resurrectio c. the resurrection of Christ was more precious unto us than his rest in the grave therefore not upon the Sabbath but upon the day of the resurrection doe we keepe an holy memoriall unto God Tostat. quaest 11. 3. The Apostolicall Church according to their Christian libertie in stead of the seventh day made choyce of the first in remembrance of the resurrection of Christ ut se à Iudaica synogoga discerneret that they might be discerned from the Jewish Synagogue Vrsin QUEST XV. How the Lord is said to have blessed and sanctified the day Vers. 11. THerefore the Lord blessed the Sabbath day c. 1. Not that other dayes were accursed sed quod prae aliis hanc celebrem fecit but because he preferred this before the rest for if those dayes are counted blessed and had in remembrance wherein some good is wrought for the Church or Common-wealth much more this day wherein all things were finished Simler 2. Of the other six dayes it is not said the Lord blessed them for it was sufficient quod in singulis illis creatura productae sunt that in every one of them some creature was brought forth but of this day it is said God blessed and sanctified it what is this He sanctified it ab aliis illum segregavit he did separate and set it apart from other dayes Chrysost. homil 10. in Genes 3. Benedictio semper importat multiplicationem c. Blessing doth alwayes imply multiplying So God bestowed many blessings and good things upon this day beyond other dayes Tostat. qu. 16. 4. Isidore doth specially referre this Commandement to the holy Ghost for these reasons quia spiritus sanctus septiformis dicitur c. because the holy Ghost in respect of the manyfold graces thereof is said to be seven-fold the sanctifying of the seventh day peculiarly belongeth unto the Spirit quia non est nominata sanctificatio nisi in Sabbato and because no mention is made of sanctification but in the Sabbath day and further for that dono spiritus sancti nobis requies aeterna prâ—mittitur by the gift of the Spirit eternall rest is promised unto us whereof mention is made in this precept 5. But how is the Lord said to blesse the Sabbath here seeing the Lord saith by his Prophet I cannot suffer your new Moones and your Sabbaths Isai. 1.13 The answer is that the Jewes sinned carnaliter observantes sabbatum in observing the Sabbath carnally and so the Sabbath is not acceptable unto God but when it is so kept as that it putteth us in minde of our everlasting rest in the Kingdome of heaven Isidor 2. Places of Doctrine observed out of the fourth Commandement 1. Doct. Of the generall and particular contents of this Commandement IN this Commandement generally all such holy works and duties are prescribed to be done whereby the service of God is advanced and likewise therein is forbidden either the omission and neglect of such holy works or the prophanation thereof by all such works as do hinder the holy exercises and are contrary thereunto 1. In particular here is commanded the faithfull and diligent preaching and setting forth of the Word of God as the Apostle saith Wo is unto me if I preach not the Gospell 1 Cor. 9.16 and he chargeth Timothie to preach the Word to be instant in season and out of season 2 Tim. 4.2 Contrary to this dutie are 1. The neglect and omitting of teaching and preaching as the Prophet Esay reproveth the idle and carelesse watchmen They are all dumbe dogges they cannot barke they lie and sleepe and delight in sleeping Isai. 56.10 2. The abusing and counterfeiting of this holy function when the word of God is not sincerely and purely handled but according to mens fansies and humours but the Apostle saith We are not as those that make merchandize of the Word of God 2 Cor. 2.17 2. The often administration of the Sacraments as occasion serveth is another exercise whereby the Lords day is sanctified as Act. 2.42 They continued in the Apostles doctrine fellowship breaking of bread Contrary hereunto on the Ministers behalfe are 1. The negligent administration of the Sacraments and omitting to call upon the people often to resort unto them 2. The corrupting or perverting of the Sacraments as the Romanists have turned the Sacrament into a sacrifice being ordained for the living they applie it to the dead Christ biddeth us to eat and drinke it they hold it up to be gazed upon and in many such things have they degenerated from the institution of our blessed Saviour 3. The carefull hearing of the Word of God is commanded and diligent resorting to the exercises of religion as the Bereans are commended for searching the
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
bloud Galas 5. Polluitur foedatur terra yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one
Wise-man saith Say not thou I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.12 3. Observ. Surfetting by eâ—cesse forbidden FUrther by this precept they are condemned qui luxu se occidunt c. which kill themselves with surfetting and drunkennesse riot and excesse Basting whereupon often ensueth also quarrelling and wounds as the Wise-man sheweth To whom is woe to whom is strife c. to whom are wounds without cause to whom is rednesse of the eyes to them that tarrie long at wine Prov. 23.29 30. The seventh Commandement 1. Questions discussed QUEST I. Of the order and negative propounding of this Commandement THou shalt not commit adulterie 1. This Commandement very fitly followeth after the other Thou shalt not kill Quia post injuriam quae infertur personae nulla est major quà m illa quae infertur conjunctae Because next after the injurie done to the person there is none greater than that which is offred unto the joynt person for they two shall be one flesh Thom. in opuscul So also Lyranus 2. This Commandement is propounded negatively rather than affirmatively because the negative is more generall than the affirmative Tum quoad tempâ—ra quà m personas both in respect of the time and persons for at all times and in all places it is unlawfull to kill to commit adulterie c. but at all times and in all places wee must not honour our parents and for the persons wee must not offer violence or wrong unto any but for the affirmative it is impossible to doe good to all Thom. in Epist. ad Roman cap. 13. See before quest 1. upon the sixth Commandement QUEST II. Whether the uncleane desire of the heart be forbidden in this precept IN this Commandement not onely the impuritie of the bodie but of the soule also is forbidden and chastitie commanded in both Gregories opinion is that God Per hoc praeceptum non peccata cogitationis sed operis resecuit c. Doth not by this precept cut off the sinfull thoughts but the sinfull act and that Christ afterward in the law Cogitationes hominum religavit Did bind also the thoughts of men In Ezech. homil 13. Augustine also is of opinion that in this precept Ipsum opus notatum est The worke of uncleannesse it selfe is noted but in the other Thou shalt not covet Ipsa concupiscentia the very concupiscence because saith he sometimes it may fall out that a man may commit adulterie cùm non concupiscat illam when he doth not covet her but upon some other cause doth companie with her Aliquando eam concupiscat nec ei misceatur poenam timens Sometime he may covet her and not company with her fearing the punishment in quaest 71. in Exod. Contra. 1. Our Saviour Christ doth not adde any thing to the law of Moses or bringeth in any new interpretation but doth free and cleare the law from the grosse and corrupt gloses of the Scribes and Pharisies delivering the true sense and meaning thereof as it was first given unto the people And therefore Chrysostome well saith Vt per concordiam mandatorum ipse inveniatúr author legis fuisse gratia That by the agreement of the Commandements in the old and new Testament the same may be found to bee the author of the law and of grace in Matth. hom 11. And that even the inward concupiscence and desire was forbidden in the old Testament it is evident by Iobs practice in whose heart the morall law was written I have made a covenant with mine eyes why then should I thinke on a maid chap. 31.1 2. Concerning Augustines opinion the concupiscence which is joyned with a full purpose onely wanting opportunitie and being restrained by feare from the externall act is a breach of this Commandement and not of the last as our blessed Saviour expoundeth Matth. 5.28 What kinde of concupiscence is prohibited in the last precept and how it differeth herein ftom this shall bee shewed afterward when wee come to that place 2. And that commixtion which hath no concupiscence nor consent of will being violent and forced as in them which are ravished it is no adulterie at all which alwayes proceedeth out of the heart 3. But that the inward sanctimonie and puritie of the minde is here commanded and the contrarie forbidden it is thus proved 1. By the definition of puritie and chastitie which is to be holy both in bodie and spirit as S. Paul describeth a true Virgin 1 Cor. 7.34 So the same Apostle 1 Thess. 5.23 That your whole spirit soule and bodie may be kept blamelesse unto the comming of our Lord Iesus Christ. 2. Both the soules and bodies of the faithfull are the Temples of the Spirit and therefore ought to be kept holy 1 Cor. 3.16 Know yee not that yee are the Temple of God and that the Spirit of God dwelleth in you if any destroy the Temple of God him shall God destroy Basting 3. Chrysostome urgeth these foure reasons first from the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence Matth. 5.28 4. Secondly from the analogie and correspondencie which it hath with other Commandements that Irasci proximis sine causa to be angrie with our neighbours without cause is a breach of the precedent Commandement Thou shalt not kill So Concupiscere mulierem alienam c. to desire a strange woman though the act of concupiscence follow not is against this precept 5. Thirdly in respect of God Qui non tantum opus hominis aspicit quantum cor Who doth not so much looke unto the worke of man as to his heart 6. Fourthly because concupiscence is the cause of adulterie Omne adulterium ex concupiscentia All adulterie proceedeth from concupiscence as our blessed Saviour sheweth Mark 7.21 Even from the heart of man proceed evill thoughts adulteries fornications c. Quomodo ergo tolletur adulterium nisi pracisa fuerit concupiscentia c. How then shall adulterie be taken away unlesse concupiscence be first cut off Homil. 12. in Matth. Seeing then that the effect that is adultery and outward uncleannesse is forbidden in this precept it followeth also that the very cause thereof which is concupiscence should be restrained QUEST III. Other acts of uncleannesse beside adulterie here forbidden COncerning the externall act of uncleannesse which is in the very letter of this precept prohibited the Hebrewes are of opinion that onely concubitus adulterinus the adulterous act is here forbidden But this opinion is easily convinced 1. Tostatus urgeth this reason Qui prohibet minus malum à fortiori prohibet majus c. He that forbiddeth the lesse evill doth much more prohibit the greater evill for there are more unlawfull acts of uncleannesse than adulterie as those unnaturall sinnes committed either with another kinde as with brute beasts which is monstrous or with the same kinde and with the same sex as
and in the time of Samuel Saul and David the Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved
quantity but in vertue and power 5. 〈…〉 maketh this observation that Cherubim with van alwayes signifieth the creature but without van the worke it selfe of Cherubims But this observation doth not alwayes hold for in this place cherub 〈◊〉 the singular number is expressed with van though Cherubim in the plurall be written without is 〈…〉 they both in this place doe signifie the worke of the Cherubims 6. Therefore the best and 〈◊〉 sense of this word is to signifie a beautifull picture and is metaphorically translated from externall and materiall things to spirituall because the Angels are beautified and adorned with many excellent 〈…〉 In which sense the King of Tyrus in respect of his glorious state is called the annointed Cherub Ezech. 28.14 QUEST XXV What forme and fashion these Cherubims were of COncerning the forme and fashion of these Cherubims there are divers opinions 1. Iosephus thinketh they had the similitude of certain birds which are not knowne unto us being found only in the remote parts of the world and the reason of his opinion may be this lest if they had beene after the similitude of any knowne thing it might have ministred occasion of idolatry But Iosephus is convinced by that which is written Gen. 3. that the Cherubims were see to keepe the way to Paradise they were not fowles or other winged beasts but Angels which kept that way neither was there here any feare of idolatry because these Cherubims were not in the open view and sight of the people but in the most holy place whither none had accesse but only the high 〈◊〉 and that once in the yeere 2. R. Abraham Ab. Ezra thinketh that the Cherubims doe signifie any shape either of bird beast or man as Ezech. 1. the beasts which appeared having the face of an Eagle a Lion a Bullock a Man are chap. 10. called Cherubims Contra. The Prophet calleth them Cherubims not in respect of that forme and shape wherein they appeared but because he knew thâ—m to be Angels and blessed spirits that so appeared therefore he giveth the 〈◊〉 name to them all and there their forme and shape is expressed but when they are called Cherubims without any determination of their forme they are alwayes held to have appeared in humane shape Tostat. qu. 〈◊〉 3. Oleaster leaveth not this matter indifferent as Ab. Ezra but thinketh that these Cherubims had rather formam animalium the sonne of beasts such as Ezechiel describeth than of men because it is no where expressed that the Cherubims had the shape of men as there they are described to have the faces of beasts and beside if they had beene made like men with hands that would have hindered the stretching out of their wings Contra. 1. As though the Cherubims in Ezechiel are not as well said to have had the face of a man as of other creatures there expressed 2. To take away the other doubt and difficulty we need not imagine with Montanus who seâ—â—eth forth the Cherubs with wings only without hands for that were an imperfect forme to give them the shape of a man without hands and the Cherubs described Ezech. 1 8. had 〈◊〉 which came under their wings but the Cherubs might very well be described with stretching out wings notwithstanding their hands which they either touched the mercy seat with as some thinke 〈◊〉 her held them upright as praysing God as R. Salomon 4. Montanus saith 〈…〉 That these Cherubs were divers in the shape of male and female But that is not like 〈◊〉 they were made to represent the Angels and blessed Spirits where is no diversity of sex of male or female 5. The opinion than of R. Salomon is the â—â—st that the Cherubs were pictured and portraited in humane shape in the forme of young men because so the Angels used to appeare in times past as to Abraham and Lot and they 〈…〉 the Angeli were sent from heaven they are said to flie as birds 〈…〉 the ground Tostat. And what shape the Cherubims were of 〈…〉 be gathered by the description 〈◊〉 those which Salomon made which stood upright on their feet 2 Chron. 3. â—3 〈…〉 understood of any other than the humane shape Pelarg. Ribera They were pictured with wings and not naked as Montanus describeth them but clothed and apparelled because it is forbiddâ—nâ— chap. 20. 〈…〉 should be discovered at Gods Altar Iunius QUEST XXVI 〈…〉 Cherubim 〈◊〉 Seraphim BUt it will here 〈…〉 these are called Cherubim rather then Seraphim which is another name giâ—en 〈◊〉 Angels 〈…〉 1. Some were of opinion that they might indifferently be called either Cherubim or Seraphim but Hierom confuteth them writing 〈…〉 say in their prayers Thou which sittest 〈…〉 no where used in Scripture but only 〈…〉 2. Others answer that the Seraphim◠〈…〉 which shall be revealed in the next world the Cherubims ad ministerium for the ministery and service of God and therefore the Cherubims are here pictured rather than the Seraphims Contra. 1. But the most holy place where these Cherubims were set was made to represent Gods glory therefore the Cherubim served here to set forth Gods glory 2. The Seraphims also were ministring Spirits as well as the Cherubims as they are set forth Isay 6. 3. Neither is it a sufficient answer to say that the Seraphims appeared with six wings a peece Isay 6. and these had but two they were therefore Cherubims not Seraphims for the Cherubs that here were described but with two wings Ezach 1.6 were said to have foure So that if that were a good reason these should neither be called Cherubims Therefore they are not so called or distinguished in respect of their more or fewer wings for the Angels being Spirits have neither wings nor any other visible shape of themselves but they are described and called diversly according to those severall offices and imployments wherein it pleaseth God to use them 4. Ribera maketh this to be the reason why God is said to fit upon the Cherubims which word signifieth multitude of knowledge to shew that God farre exceedeth the wisdome and knowledge even of those excellent Spirits and therefore he is said to sit above the Cherubims But beside that this signification of the word Cherub hath no ground as is before shewed God in this sense might as well be said to fit betweene the Seraphim which signifieth burning as fire for the Lord in brightnesse and in fiery justice exceedeth the Angels 5. This reason then may rather be yeelded Visiones ad rerum sâ—â—arum argumenta accommodanda sunt Visions must be applied unto the argument and scope of the things themselves Iun. in Isai. 6.2 Now because Seraphim is a name given to the Angels in respect of their fiery and purging zeale they are so called when they are sent to purge and cleanse the world in being ministers of Gods judgements but Cherubim being a title of love and favour being taken for a beautifull and lovely picture this
among other things to make the candlesticke therefore the Jewes conceit hath but a slender ground because it is said tegasâ—h â—iet the candlesticke shall be made for before it is put in the active vegasitha And thou shalt make 2. And in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tegaseh they have another observation as slender curious because the letter jod is superfluous for ordinarily it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiggaseh with dagâ—sh without jod they thinke jod which signifieth ten to be added to signifie that afterward Salomon should make ten candlestickes as he did 1 King 7. But it is an usuall thing with the Hebrewes for this letter sometime to be defective sometime to be superfluous without any mystery Yet Tostatus is here deceived that saith they ground this their conceit here quia deficit litera jod because the letter jod was wanting for in the foresaid word jod is not wanting but superfluous QUEST XLVI Of the instruments belonging to the candlesticke Vers. 38. THe snuffers and snuf-dishes 1. There were two kind of instruments which belonged unto the golden candlesticke the snuffers wherewith the lampe was purged the word malecâ—chaim is taken also for tongs wherewith coales are taken out of the fire Isay 6. and because snuffers are as it were little tongs to the like purpose they are called by the same name Oleaster The other instrument Iunius thinketh served to cleanse the dropping of the lampes Lyran. So also Tostatus thinketh they were certaine vessels containing water to quench the snuffe in that it should not smell 3. There were also certaine pipes to every lampe wherein the oyle was put to run into the nosle or boule of the candlesticke where the lampe burned as may appeare by Zacharies description chap. 4.2 where the Prophet alluding unto the fashion of the golden candlesticke in the Temple for otherwise if he had made any new description the Jewes would not have given any credit unto him maketh mention of seven lampes and a boule that is to every one a boule to receive the oyle and of seven golden pipe Now all these are here in Moses comprehended under the name of lampes which had both their severall pannes and receptacles of the oyle and certaine little pipes and conveyances beside to powre in the oyle by Tostat. qu. 30. QUEST XLVII How much a talent was Vers. 39. OF a talent of gold 1. The scholasticall historie maketh mention of three kinde of talents the Merchants talent which was fiftie pound the Citizens talent which was 70. pound and the talent of the Tabernacle which was 120. pound Tostat. qu. 33. 2. There was also the common talent which contained 60. pound and the great talent which was 80. pound Ribera 3. Oleaster thinketh that the word here used cicar signifieth not a talent but portionem frustum a peece or portion who herein dissenteth from all Interpreters in this place and if no certaine quantitie of gold had beene named it had beene a very imperfect description to say Of a peece of gold 4. Iosephus esteemeth this talent at 100. pound Epiphanius at 125. pound but the right valuation as Rab. Salomon thinketh was 120. pound double to the common talent So also Rupertus Tostatus Ribera Lippoman And every pound contained 60. common sicles Ribera As may be gathered by comparing these places together 1 King 10.17 and 2 Chron. 9.16 For in the first place it is said Three pound of gold went 〈◊〉 a shield and in the latter Three hundred shekels went to a shield A talent of gold then by this account weighed 7200. shekels counting the talent at 120. pound and every pound at 60. shekels And a pound of gold in value is esteemed at 100. crownes and the talent at 12000. crownes Iun. Montanus then is deceived which maketh the weight of a talent to be but a thousand and eight hundred sicles therein following Camhius and Levi Getson in 1 Sam. cap. 17. 5. Now the reasons why the summe of gold is named whereof the candlesticke should be made and so not in the rest may be yeelded to bee these two both because the candlesticke was all of gold so were not the other neither the Arke nor the table and for that their measure is seâ— downe both the length and breadth and so they might ghesse how much gold might goe to the making of them by the measure but here because there is no proportion set downe of the candlesticke the gold is summed that went to the making of it Tostat. qu. 33. QUEST XLVIII Of the mysticall application of the candlesticke COncerning the application of this ceremoniall part of the Tabernacle 1. Iosephus by the seven lampes understandeth the seven Planets and the greatest in the middest sheweth the Sunne the greatest and the middlemost of the Planets 2. Tostatus by the candlesticke would have set forth the life of man and by the seven branches the seven dayes of the weeke which being multiplied doe measure out the time of mans life q. 33. 3. So Rupertus by the six branches would have insinuated the six dayes of the creation and by the shaft in the middest which made the seventh the seventh day wherein God rested 4. Beda by the three branches one way and three another thinketh to be understood the Doctors of the Church which in the old Testament did fidem sanctae Trinitatis designare c. hold the faith of the holy Trinitie But these applications are somewhat curious and against the Apostles rule Which are shadowes of things to come but the bodie is in Christ Coloss. 2.17 These types therefore and figures are shadowes of things to come not past or then present and they must be referred to Christ the bodie of them 5. Wherefore 1. this candlesticke some understand to be the Church of God as Apocal. chap. 1.2 3. the Churches are compared to candlesticks Ribera Piscator But they are single candlesticks not the candlesticke with seven lampes 2. It better therefore signifieth Christ who is the true light that inlighteneth his Church as Gregorie Quis in candelabro nisi redemptor humani generis designatur Who is expressed in the candlesticke but the redeemer of mankinde So also Beda Hastile candelabri ipse qui est caput Ecclesia debet intelligi By the shaft of the candlesticke must the head of the Church be understood Ferus also to the same purpose Candelabrum Christus qui veri luminis est sustentaculum Christ is the candlesticke who is the upholder of the true light 3. The six branches doe betoken the Apostles and Pastors of the Church which are as branches which come from Christ who is the vine as these doe issue out of the shaft or bodie of the candlesticke Marb 4. The seven lampes doe signifie the manifold gifts of the Spirit Pelargus 5. The knops and flowers the divers graces and ornaments which the Lord endueth the faithfull with Simler 6. As the candlesticke gave light unto the
to the use of the Tabernacle Iosh. 6.19 And they may as well say that the hatchets to hew wood and cutting-knives and cleavers and such like wherewith they did slay flea and divide the beasts for sacrifice were of brasse which was no fit mettall for such uses 3. Therefore seeing there were three kinde of instruments belonging to the service of the Tabernacle some that directly concerned some act of religion as the vessels belonging to the Altar others which were necessary parts of the Tabernacle though not imployed specially to any religious use as the pins and nailes and some againe that were no parts of the Tabernacle but were used only to set up the Tabernacle and take it downe as hammers spades mattockes and to prepare things necessary for the use of the Tabernacle as hatchers knives and such like the two first kinds must be of brasse it was not necessarie the third should for they were not properly vessels or instruments belonging either to the constitution or daily service of the Tabernacle These then might be made of iron and steele as fittest to make them of Tostat. qu. 5. 4. By all the vessels of the Tabernacle Cajetane understandeth such vessels and instruments which were not before expressed and appointed to be made of gold yet served for the Tabernacle as he saith the brasen nailes served to joyne together the double boords in the corners But for that use there were rings appointed chap. 26.24 which were of gold vers 29. neither is it like that any brasse was used within the Tabernacle but either gold or silver Osiander by all these vessels of the Tabernacle understandeth the vessels belonging to the brasen Altar But they were at large described before vers 3. Thou shalt make all the instruments thereof of brasse so that this repetition needed not Iunius seemeth by the Tabernacle to understand the outward court onely But the words following as well the pins thereof as the pins of the court shew that the court is distinguished from the Tabernacle Therefore I thinke rather that this is but an explanation of the former part of the verse All the instruments of the Tabernacle namely the pins not before spoken of which were fastned in the ground together with the pins of the court So Pellican understandeth this verse Etiam clavi paxilli non negliguntur The very nailes and pins are not neglected And this may further appeare chap. 38.20 where after the description of the outward court which was made according to the direction given unto Moses in this place it is added as this verse is here But all the pins of the Tabernacle and of the court round about were of brasse no other instruments are mentioned but the pins QUEST XIX Of the mysticall application of the court COncerning the mysticall application of this part of the Tabernacle namely the outward court 1. I will omit that curious allegorizing of Beds who by the fine linen hangings the matter whereof groweth out of the earth and by much knocking beating whiting washing is brought to that perfection understandeth the mortifying and subduing of the flesh by the pillars the Doctors of the Church who in respect of the sound of preaching are resembled to brasse and for the puritie of doctrine to silver by the 50. cubits in length the great Jubile of eternitie by the three posts in the sides the three theologicall vertues faith hope and charitie And in this manner Beda goeth on in a large discourse allegorizing every part of the court 2. Rupertus by this court understandeth the Prophets and Patriarks who were as the brasen pins without the which the court nor Tabernacle could stand so without their faith the Church of God was not builded The length of 100. cubits longaâ—imem significat Patriarcharum spem doth signifie the patient hope and expectation of the Patriarks So also Gregor 3. Procopius by the pillars would have signified the Apostles and by the brasen sockets the beautifull feet of those which preach the Gospell 4. But thus better may this part of the Tabernacle bee applied 1. The great capacitie of the court signifieth the amplitude and largenesse of the Church In qua tam periti quam imperiti habitantes c. Wherein both the skilfull and unskilfull dwelling are pronounced blessed as Psal. 64.5 Blessed is he whom thou chusest he shall dwell in thy courts Borrh. It signifieth also the length of it from East to West and widenesse from North to South the dispersing and propagating of the Church into all the world Marbach 2. The vaile set up at the entrance that all must not bee admitted into Gods presence but such as are prepared with humilitie and repentance Pelarg. 3. The sockets and pins wherewith the court was staied doe shew Ecclesiam ita esse firmatam c. the Church to be so confirmed and setled that the gates of hell cannot prevaile against it Osiander 4. And the ornaments of the pillars de donis Spiritus sancti nos commonefaciâ—â—t doe put us in minde of the divers gifts of the Spirit which the Lord hath bestowed upon his Church to every one in measure for the edifying thereof Marbach QUEST XX. What manner of oyle they are willed to bring Vers. 20 COmmand the children of Israel that they bring unto thee pure oyle olive beaten c. 1. This charge and commandement is so to bee understood that it was not imposed as an absolute and strict precept under some penaltie if they did it not but they onely hereby were advised and admonished of the Lords will and so charged to doe it as yet notwithstanding they brought it with a willing heart as they are required to doe chap. 25.2 2. They are willed to bring of the purest oyle beaten not pressed out There were three kinds of oyle first that which flowed forth from the olive berries of it selfe without any forcing and strayning which was the best of all the second sort was that which was beaten out of the olives with some beating instrument the third kinde was that which was made by grinding and crushing them all to peeces As there are three sorts of wine one which commeth of the grape in the wine presse without any pressing the second is forced with treading the third is drawne forth by great weights and stones laid upon the grapes The first of these as well of the oyle as wine is the best the second next the third is the worst R. Salomon thinketh that the first of these was for the lamps the second for their drinke-offerings the third for the use of the people But the text is against this opinion which appointeth it should be beaten oyle 2. Tostatus thinketh that the meaning is not that they should onely bring oyle beaten out which was of the second sort but it should at the least be of that sort they might bring of the first and best sort if they would quâ—st 19. But it is like that God would have
exceed the vulgar and common sort 4. Thus as God first made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would
sint lapides vel capienda sit quaedam duorum nominum quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed
for those which did minister and because it is said that Samuels mother made him a little meghil coat But because there was another coat beside under this this is better taken to be the robe which was the outward garment the coat was next underneath which was the longer garment but this the looser it is better therefore translated pallium a robe Iun. than tunica a coat Lat. 2. It is called the robe of the Ephod quia pars non minima superhumerali tegebatur because a great part of it was covered with the Ephod or shoulder garment Beda Et quia immediatè erat sub veste superhumerali And because it was next under the Ephod Cajetan 3. For the fashion of it Hierome thinketh that it had assutas manicas sleeves sewed unto it So also Tostatus But the more probable opinion is that it was sine manicis without sleeves and had only holes or slits in the sides for the armes Montan. Iun. Ribera and Iosephus seemeth to be of the same opinion Qua manus exornatur est scissa It was slit at the going out of the hands c. for the robes used not to have sleeves but the coats and inward garments 4. It had an hole in the middest for the head to goe thorow and it seemeth to have beene inconsutilis tota to have beene made whole of weavers worke without any seame and so was the edge round about the hole for the head made also opere textoris of woven worke ne extrinsecus assuatur it was not sowed to but made out of the same Augustine So also Hierome though Tostatus and Ribera seeme to thinke otherwise that the edge was sewed to therein following Iosephus But the text is against them which prescribeth the edge to be made textorio opere with woven worke and the reason is added ne facilerumpatur that it be not rent but if it had beene sewed to it had not beene so strong and would more easily have rent than being woven unto it 5. The Septuagint whom Iosephus followeth calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tunicam talarem a coat downe to the feet but it was shorter than the inward coat which was a side garment reaching downe to the ground Montanus And if the bels and pomegranates had hung downe to the feet it would have hit upon the Priests feet and so hindred his going Simler Montanus and Lyranus in their description make it to reach but a little beyond the knees 6. For the matter of it it was unlike unto the Ephod to the making whereof went five things gold blew purple silke skarlet and fine linen but this was made altogether of blew silke like to the hyacinth which Cajetanus taketh to have beene a violet colour some an azure colour like to the aire but it was rather betweene both for if it had beene a perfect violet it would not have differed much from the purple it is better translated then a blew colour than a violet Genevens QUEST XXXII Of the bels which hung in the skirts of the robe Vers. 33. THou shalt make Pomgranates 1. The Pomgranates are prescribed to be made of three colours blew purple skarlet all which doe appeare in the Pomgranates themselves for the kirnels within are red the colour of the rine or barke on the Sunside is purple and on the other blewish And by this mixture the naturall colours of the Pomgranates were fitly represented Montan 2. Oleaster seemeth to thinke that these Pomgranates were rather acupicta quà m suspensa wrought in with the needle into the skirts of the robe than hung on But seeing that the bels were made by themselves and did hang betweene the Pomgranates it is like also that the Pomgranates were made after the same manner and so put to as the bels were 3. Montanus conjectureth that the golden bels were made ad formam mespilorum after the fashion of medlers being open below as little brasen bels of that fashion are in use this day and being thus made they were more apt to send forth their sound 4. Hierome thinkes that there were 72. golden bels hanging in the skirts and as many Pomgranates Prosper saith there were fifty of each sort Iustin in Triphon saith there were twelve to signifie the twelve Apostles but of this there is no certainty only it is said Ecclesiastic 45.9 that he compassed him about with many bels there were many of them but what was the certaine number it is not expressed QUEST XXXIII Why the sound of the bels was to be heard Vers. 35. ANd his sound shall be heard when he goeth in c. and commeth out that he dye not 1. Some thinke that because in the holy place there were divers visions and apparitions of Angels that by this signe the Priest comming in about his office and ministery might give warning and not rush in of a sudden to see the Lords secrets like as men use to knock at their neighbours doores before they enter in But God needeth not any such signe to be warned by hee knoweth every mans going in and out and the holy Angels being searching Spirits could have knowne when the Priest was entring without any such notice 2. But the reasons why the Lord would have the bels heard were these two first in respect of the Priest himselfe that hee might enter with more reverence like as one will not rush into a great mans house by stealth but first will knock at the doore or ring the bell Tostat. quaest 17. Oleaster The other reason was in regard of the people it was done for a remembrance to them Ecclesiast 45.9 that they might know when the high Priest entred in and then lift up their hearts when the high Priest went in to minister before the Lord for them Calvin 3. Mention is made of his going in and comming out because only when he went and moved himselfe the bels sounded but while hee remained within and stood still the bels stirred not 4. The Lord threatneth death if the Priest should enter otherwise than thus apparelled with these garments Non quòd sonus aliquid confert ad evadendum mortem obedientia est illa quae confert c. Not that the sound helped any thing to escape death but it was his obedience that helped Cajetan QUEST XXXIV Of the mysticall application of the robe THis priestly robe is diversly applied 1. Iosephus by the linen coat understandeth the earth by the blew robe heaven by the pomgranates the lightning by the bels the thunder 2. Philo resembleth the aire to the blew robe which was long and side as the other is extended from the Moone to the earth and the consent of the elements among themselves to the sound of the bels 3. Hierome approveth Philo his conceit concerning the coat and Iosephus for the bels 4. Rupertus by the bels much better understandeth the sound of Christ preaching in the dayes of his flesh 5. Beda by the blew robe which resembleth the
or they signifie duplicem populum c. the two people the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud
inwards and legs were washed and all was burnt upon the Altar Simler 2. But here the bloud is not appointed to be laid upon the hornes of the Altar as in the sinne offering not because as some thinke in the sinne offering expiation was made for sinne and therefore the hornes of the Altar were touched with bloud for in other sacrifices also there was expiation of sinne as Levit. 1.4 it is said of the burnt offering It is his atonement and the peace offering also was for a sweet savour Levit. 33. And generally in every sacrifice the bloud which was offered upon the Altar was for atonement Levit. 17.11 now the Altar was sprinkled with bloud both in the burnt offerings Levit. 1.5 and in the peace offerings 3·2 therefore in them also there was atonement made But because the sinne offering was specially and principally intended to be a sacrifice for sinne whereas the other directly were referred to the praise of God therefore after a more speciall manner the hornes of the Altar are touched with bloud in the sacrifice for sinne and not in the other Tostat. quast 8. QUEST XX. Why the dung in the sinne offerings being an uncleane thing was prescribed to be burned Vers. 17. ANd wash the inwards and the legs c. This rite and usage was not observed before in the sinne offering for there the skin and dung was burnt without the host But here this doubt will be moved seeing that no uncleane thing must be offered unto God how the dung could be burnt with fire For answer whereunto 1. It must be considered that this was no part of the sacrifice properly for the sacrifices which were offered unto God were burnt upon the Altar but these things were burnt without the host so likewise the red cow which was burnt without the host with the skin and dung Numb 19. was not properly a sacrifice offered unto God though it were an holy rite by him ordained to be observed 2. This ceremonie in burning the skin and dung of the sin offering without the host was prescribed to be done to this end ad monstrandam detestationem peccatorum magnorum c. to shew the detestation of great and enormous sinnes and therefore this rite was onely observed in the sin offerings for the Priest and the whole congregation to shew that their sinnes were greatest in the sin offerings for the trespasses of others it was not prescribed Tostat. quaest 10. QUEST XXI Why the burnt offering was so called and how it differed from other sacrifices Vers. 18. FOr it is a burnt offering unto the Lord. 1. The name in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because it was whole or all burnt upon the Altar saving the skin in other sacrifices as for sinne and in the peace offerings certaine parts onely were burnt as the fat and the kidneyes with some other parts but here all was consumed Tostat. qu. 10. 2. But the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholah or as Iun. reades hholah Oleaster pronounceth it without an asperation â—lah which is derived of ghalah to ascend so called because it all ascended into vapour and smoake Oleaster 3. So this holocaust or burnt offering is commended for three things 1. Because it was a burnt offering it was all consumed upon the Altar 2. In respect of the effect it was a sweet savour all here turned into vapour and so gave a more fragrant smell than the other sacrifices which did not send up such a cloud of vapour or smoake because they were not all consumed as the burnt offering was 3. It was an offering made by fire Dicâ—tur hoc ad differentiam elixorum which is so said by way of difference from those things which are boyled in water Cajetan QUEST XXII Why the burnt offering is called a sweet savour Vers. 18. FOr a sweet savour 1. The word is riach nicâ—oaâ—h a savour of rest that is an acceptable savour wherein the Lord delighteth and being thereby appeased resteth and ceaseth from his anger Oleaster It is a metaphor taken from sweet odors wherein he which smelleth a sweet savour resteth and contenteth himselfe Non parientes aliquid fastidii c. such odors as bring no loathsomnesse Cajetan 2. Which phrase must be figuratively taken for properly God nor no other spirit is said to smell for savour and smell is the object of the sense of smelling Spirits then not being endued with the sensitive facultie are not properly affected with the object of the sense And though the Lord should bee affected with smells yet the savour that commeth from the burning of flesh of it selfe is not so pleasant and savourly Tostat. qu. 10. 3. Therefore it is said to be an acceptable savour unto God in regard of their obedience and willing minde as Augustine Deum delectat cùm spiritualiter exhibetur God is delighted when it is spiritually presented c. that is with faith and true devotion of the heart So also Theodoret Sacrificium quod ex lege fiebat suavem odorem appellavit The sacrifice which was done according to the law he calleth a sweet odor Therefore where the externall act was offered without the inward devotion and obedience the Lord was not pleased with such sacrifices as with Cains and Sauls Tostat. qu. 10. 4. But it is called a savour of rest specially because it was a type and sacrifice of our blessed Saviour who was indeed an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Osiander Gallas To the same purpose before them Procopius Christ was offered for us all unto his Father in odorem bonae fragrantia for a sweet smelling savour QUEST XXIII Of the mysticall sense of the ramme of burnt offering FOr the mysticall sense of this second sacrifice of the first ram which was a burnt offering 1. Procopius by cutting the same in peeces understandeth the divers members of Christ which make all one bodie by the washing of the inward parts sermonis puritatem the purenesse of speech 2. Pelargus by the division of the parts would have signified the right dividing of the Word by the washing of the inwards the purging of our internall parts by the burnt offering the consecration both of our bodies and soules unto God 3. But these figures are more fitly accommodated and applied to Christ. By the killing of the ram the division of the parts and the washing of them is shadowed forth the passion of Christ and by the burnt offering the ardent love of Christ quo totus in cruce conflagravit wherewith he was all as it were set on fire on the crosse Marbach 4. And as the burnt offering ascended up in the fire so Christ is ascended into heaven having obtained eternall redemption for us and afterward sent the fire of his Spirit upon his Apostles Simlerus Borrhaius QUEST XXIV Of the third ram why it is called the ram of consecracion Vers. 20. ANd take of the bloud
lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That the wicked doe not eat the body of Christ. Vers. 33. A Stranger shall not eat thereof Like as none which were not of Aarons family were admitted to the eating of this holy meat so none but those which are of Christs family indeed and doe beleeve in him can be partakers of his body and bloud for whosoever eateth my flesh and drinketh my bloud saith our blessed Saviour hath everlasting life Ioh. 6.54 They therefore are grossely deceived who thinke that the wicked and unbeleevers doe eat the very flesh and drinke the very bloud of Christ in the Eucharist Simler for then it would follow upon our blessed Saviours words that they should have everlasting life also See more Synops. Câ—nt 3. â—rr 27. 8. Controv. Against the reservation of the Sacrament Vers. 34. IF ought of the flesh c. or of the bread remaine unto the morning thou shalt burne it with fire This was commanded lest that which remained of the holy flesh and bread might either bee prophaned or might bee superstitiously abused It therefore may seeme strange that the Romanists which are in other things so superstitiously addicted to the rites and usages of the Law doe not also follow the same herein but rather have taken up a contrary use in reserving the consecrate host hanging of it up in a pix and adoring it for this is a true position sacramenti ratiâ— non duraâ— extra usum that set apart the use and the sacramentall respect ceaseth Simler For as the water used in Baptisme is no more a sacrament extra usum out of the use but is as other common water so neither are the bread and wine in the Eucharist For the more full handling of this point I likewise referre the Reader to Synops Cent. 3. err 19. 9. Controv. Against the continuall sacrifice of the Masse Vers. 38. THis is that which thou shalt present upon the Altar c. two lambes c. day by day continually To this daily and continuall sacrifice the Romanists resemble and compare their continuall sacrifice of the Masse and they hold them as Antichrists that doe abolish it as Antiochus abolished the daily sacrifice Ex Simlero 1. There is no externall sacrifice now remaining under the Gospell daily to be iterated for Christ was once offered to take away the sinnes of many Heb. 9.28 he is not then to be often sacrificed 2. Antiochus was the forerunner of Antichrist because he abolished the daily sacrifice before the time which was to continue untill the Messiah came but Christ himselfe by the one oblation of himselfe once offered was at his comming to abolish the daily sacrifice as it is prophesied Dan. 9.27 He shall cause the sacrifice and oblation to cease not only for that he tooke away from the incredulous Jewes their City Temple and sacrifice but because he was the body and substance of those sacrifices which are not now to be iterated and repeated seeing as the Apostle saith With one offering he hath consecrated for ever them that are sanctified Heb. 10.14 which sacrifice of Christ is often to be celebrated by way of thankfull commemoration not to be iterated by any externall oblation 10. Controv. That doe this in the institution of the Eucharist signifieth not to sacrifice this Vers. 39. THou shalt present or make ready one lambe in the morning The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghashah thou shalt make that is sacrifice or offer The Romanists would take advantage by this word because to make here signifieth to sacrifice that it should be so taken when Christ said in the institution of the Sacrament hoc facite doe this as if he should say sacrificate sacrifice ye this Gallasius here maketh mention how a certaine Sorbonist then a Popish Bishop but illius harae porâ—us a swine out of the same stie to use his owne words in a certaine booke written against the Protestants did make this word a chiefe foundation of the Missall sacrifice Contra. 1. But this will affoord them small helpe for this word ghashah to doe is of a generall signification and is applied to divers senses according to the circumstance of the place as Genes 11.4 faciamus nobis nomen let us make that is get us a name Gen. 18.7 fecit vitulum he made the calfe that is killed it or made it ready Likewise 2 Sam. 13.6 Faciat mihi cibum let her make me meat that is prepare it it doth not therefore alwayes signifie to sacrifice And our Saviour when he saith this doe c. hath relation to the former words take eat as S. Paul sheweth 1 Cor. 11.24 2. The sacrifices of the Law were types and figures of Christs sacrifice the shadow of the body they did not prefigure aliud umbratile sacrificium another shadowing sacrifice such as is the imaginary sacrifice of the Masse 3. And there remaineth now no externall ceremoniall sacrifice but only spirituall by us to be offered unto God as S. Peter sheweth Ye are an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 Marbach See further of this controversie Synops. Cent. 3. err 31. Vers. 44. I will sanctifie also Aaron c. Cajetane out of this place would prove the Sacrament of Orders in the new Testament calling them Heretikes that deny it thus inferring Si specialis divina actio sanctificans Aaron c. If there were present a divine action sanctifying Aaron to execute his office much more in the time of grace specialis divina actio concurrit ad sanctificandum aliquos c. a speciall divine action concurreth to sanctifie some ut sacerdotio fungantur to execute the Priesthood 11. Controv. That there is no Sacrament of Orders COntra 1. Cajetanes argument is not good that where there is a grace conferred by an outward signe there necessarily should bee a Sacrament for presently upon Davids anointing by Samuel the Spirit of the Lord came upon him 1 Sam. 16.13 yet I thinke he will not make it a Sacrament to be anointed King 2. It is likewise false that alwayes the inward grace concurreth with the outward signe for this were to tye Gods grace and Spirit to the element Nadab and Abihu were consecrated as well as the rest of Aarons sonnes but they were not sanctified the very next day after their consecration ended which was the eighth day they were destroyed for abusing their office in offering strange fire Levit. 10.1 3. Neither is there now any externall Priesthood in the new Testament to be exercised in the Church but the Priesthood of the new Testament resteth in the person of Christ Thou art a Priest for ever after the order of Melchisedek Hebr. 7.21 See further Syn. Câ—ntur 3. â—ror 107. Controv. 12. Against Pythagoras concerning the lawfulnesse of the legall sacrifices NOw in the last place in that the Lord himselfe gave direction unto his people
puram religionem mandatorum Dei concedens sanguinem victimarum c. So taking away the pure religion of keeping Gods commandements and granting unto them the blood of sacrifices c. And this assertion he groundeth upon that place of Ieremie chap. 7 2â— I spake not to your fathers c. when I brought them out of the land of Egypt concerning burnt offerings and sacrifices but this thing I commanded them saying obey my voice c. QUEST XXV 〈…〉 QUEST XXVI 〈…〉 QUEST XXVII What is 〈◊〉 here by the finger of God WRitten with the finger of God 1. By the finger of God Augustine understands the Spirit of God which he proveth by comparing of those two places together in the Gospell that where the one Evangelist writeth that Christ should say If I by the Spirit of God doe cast out devils another saith If I by the finger of God cast out c. which signified that as the law was written by the finger and power of God in tables of stone so is it written in our hearts by the Spirit of grace Gregorie by the Spirit signified by Gods finger understandeth spiritualem intelligentiam legis the spirituall sense and meaning of the law Theophylact thereupon concludeth that the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance with the Father as the finger is to the hand So Ambrose saith Ad formaâ—â—â—itatis non ad distinctionem potestatis referendem digiti nuncupationem That the terme of finger is to be referred to the forme of unitie not to the distinction of power But this may seeme somewhat curious 2. These reasons therefore may rather be given of this phrase and terme 1. It is said By the finger of God that is opere Dei by the worke of God because the fingers are instruments of working Tostat. qu. 13. 2. Gallasius referreth it to the paucitie and fewnesse of the precepts Ita ut in digitis 〈◊〉 possent which were not so many but might be numbred upon the fingers 3. This is added also to shew a difference betweene the first tables of stone which were both made and prepared and written by the finger of God so were not the second which Moses made like unto the first they were prepared by Moses but written upon by God chap. 34.1 Iun. 4. And further though God have no hands nor fingers neither is like in bodilie shape unto man yet this may have a speciall reference to Christ who was become verie man with hands and feet like unto us as Borrhaius noteth Digitus humanâ—â— Deo assingitur in Christo vero Deo homine c. The finger of man is attributed to God in Christ who was true God and man QUEST XXVIII Whether Moses did write upon the tables Vers. 2. OF God It will be here objected that Exod. 34.28 it is said that Moses wrote in the tables how then were they written by the finger of God 1. Augustine thinketh that the first tables were written by the Lord the second by Moses But it is otherwise affirmed chap. 34.1 that God also did write upon the second tables 2. Lyranus thus reconcileth thâ—se places 〈…〉 Moses ministerialiter That God did write because he endited and it was done by his authoritie and Moses did write them as the penman and instrument And he hath another concâ—iâ— beside that Moses seemed to put his hand to the tables and yet the Lord might miraculously 〈…〉 that Moses did nothing at all to the first tables they were delivered 〈…〉 only prepare the second tables for the Lord to write upon 3. 〈…〉 saith it is a phrase only he did 〈…〉 QUEST XXIX How the law is said to have 〈…〉 by Angels 4. Places of Doctrine 1. Doct. Gods speciall and particular providence toward his children Vers. 2. BEhold I have called by name Bezaleel This sheweth the singular care that God hath of his elected and chosen vessels in that he knew them by name as the Lord called unto Samuel by name 1. Sam. 3. Like as among men it is counted a great grace and favour if any be knowne unto the Prince by name And in the Athenian and Romane Commonwealth such as were popular would labour to call the most of the citizens by their names God hath not then a generall care only over his children but his particular providence watcheth over them Simler 2. Doct. Mechanicall arts Gods gifts Vers. 3. WHom I have filled with the Spirit of God c. Bezaleel was inspired of God with the knowledge of artes whereby we learne that manuall trades and mechanicall arts doe proceed from Gods Spirit and they are his gifts Marbach B. Babing For every good gift is from above Iam. 1.17 3. Doct. Even works tending to charity and pietie are not to be done ordinarilie upon the Lords day Vers. 13. NOtwithstanding keepe yee my Sabbaths c. If it were not lawfull for the Israelites no not to worke in the building of the Sanctuarie upon the Sabbath then no other servile works are to be done then intuitu pietatis c. with the pretense of pietie as to make garments to cloath the poore to go a fishing to redeeme captives Oleaster Which workes of charitie where necessitie constraineth may be done upon the Lords day but not to make an ordinarie practice of it 5. Places of Controversie 1. Confut. Against those that despise handicrafts as base â—nd contemptible Vers. 2. WHom I have filled with the Spirit of God in wisdome c. If then handicraftsmen have a portion of Gods Spirit and are endued with wisdome from heaven to worke skilfully in their mysteries that assertion of Cicero is to be misliked who thus writeth of these mechanicall arts Opifices omnes in arte sordida versantur nec enim quicquam ingenuum habere potest officina c. All tradesmen are occupied in base arts neither can any ingenuous thing be found in an artisans shop c. True it is that handy-crafts may be counted base and illiberall in comparison of liberall sciences but yet in themselves they are commendable and not to be despised Marbach Our blessed Saviour wrought carpenters worke and therefore is called a carpenter Mark 6.3 and S. Paul was a tent-maker and laboured with his hands which he saith ministered to his necessities Act. 20.34 2. Confut. Against free will I Have filled with wisdome c. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio c. That there is a 〈◊〉 and evill partition whereby men doe ascribe all the helps which they use partly to nature and Gods gift partly to mans 〈◊〉 whereas their industrie it selfe is the gift of God Therefore we are hereby taught that the honour of everie good thing must be given unto God And if humane arts proceed from Gods Spirit how much more hath man no activitie at all in divine things 〈…〉 by grace This then evidently overthroweth free will in divine and spirituall thingâ— as our
inter se committitur the word of God seemeth to fight with it selfe But as Abraham in the like temptation when Gods former promise and his present commandement seemed to bee contrarie yet shewed his obedience not doubting of the truth of Gods promise So Moses relieth upon the same ground and foundation of Gods promise though the Lord seemed for the present to be otherwise minded Simler 2. He prayeth therefore first directus spiritu being guided by Gods Spirit so to doe Gallas and God moved Moses to pray two wayes primò interius incitando first by stirring him inwardly to pray then movebatur exterius verbis Dei outwardly he was moved by Gods words though not directly Tostatus for the Lord in saying Let me alone as he did not directly bid him pray so secretly thereby he did insinate that by prayer his judgement might be staied Iunius 3. Moses prayeth with a vehement interrogation Why doth thy wrath wax hot which is not an expostulating with Gods justice but rather admonentis de benignitate of one admonishing God of his clemencie and gracious promise Borrhaius Neither doth Moses thus speake why c. as though God had no cause to bee angrie for it was well knowne to Moses that God had but too just cause at this time against his people but though God had just cause his meaning is Non debere irasci quia redundaret in ipsius dedecus That he ought not now to be angrie because it would redound to Gods dishonour Tostat. 4. Further it is said that Moses intreated the face of God as the Hebrew phrase is whereby is signified the earnestnesse of Moses in his prayer Et magnamentis elevatio usque ad faciem Dei And the great elevation of his minde even unto Gods face and presence And in that it is said Elohai to his God whom he calleth also Iehovah Magna describitur fiducia orantis Hereby is shewed the great confidence of Moses in his prayer Cajetan 5. And whereas Moses regardeth not the personall promise made to him that the Lord would make a great nation of him therein he sheweth his great charitie and love to his people as Chrysostom well noteth Ne id audire sustinuit He endured not to heare any such thing Sed potius una cum his qui sibi crediti erant perire quà m sine illis salvus esse ad majorem dignitatem assumi praetulit But rather chose to perish together with those which were committed to his trust than without them to bee advanced to greater honour QUEST XXXIII How the Lord is said to be angrie WHy doth thy wrath wax hot God is not subject to wrath and anger and other humane passions as man is But he is said to be angrie when he taketh revenge of sinners 1. Vltio divina furor vel ira dicitur The divine revenge is called rage or anger Hierom. And this is spoken to our understanding and after the manner of men Quia homines non puniunt nisi irati Because men use not to punish but when they are angrie therefore God is said to be angrie when he punisheth because he so seemeth to be unto us Tostat. qu. 16. 2. Another reason why God is said to be angrie is in respect of us Quod nos qui delinquimus nisi irascentem audicrimus Dominum non timeamus Because we when we sinne unlesse wee heare that God is angrie will not feare and stand in awe of him 3. Againe God is said to be angrie for the more ample commendation and setting forth of his mercie Facillimus enim ad deponendam iram For he is most readie to lay aside his anger not like unto earthly Princes that being angrie will admit no reconciliation Cyril This therefore doth more set forth the mercie and clemencie of God that being as it were inflamed with anger is so soone turned unto mercie as in this place his anger is mitigated by the prayer of Moses QUEST XXXIV Of the reasons which Moses useth in his prayer AGainst thy people c. Moses useth divers forcible and effectuall reasons to perswade the Lord in this his earnest and zealous prayer 1. Non excusat peccatum c. He doth not excuse their sinne but acknowledgeth and confesseth it Ferus 2. His second reason is à peculâ—o haereditate from the peculiar inheritance of God he calleth them thy people Pelarg. Occurrit sermoni Domini piè corrigit c. He doth as it were correct the Lords speech in a pious and dutifull manner the Lord had called them Moses people but Moses returneth that speech unto the Lord and calleth them his people Lippom. Not therein contradicting the Lord but relying upon his promise 3. From the memorie of Gods benefits which thou hast brought out of the land of Egypt all which should have beene in vaine if the Lord would now destroy his people Pelarg. Iun. 4. From the inconvenience that would ensue that while he thought to take revenge upon his enemies saviret in se he should in a manner rage against himselfe the hurt would redound unto God his name would thereby bee blasphemed Oleaster So praetendit gloriam Dei hee pretendeth the glory of God which was like to bee obscured and hindered by this meanes for the Egyptians would take occasion hereby to blaspheme and to accuse the Lord of malice against his people and of weaknesse and impotencie Iunius Pelarg. This argument is most forcible and therefore our blessed Saviour teacheth us to pray Hallowed be thy name Ferus 5. Lastly he putteth God in minde of his promises made to Abraham Izaak and Iacob which promise the Lord bound with an oath and two things the Lord promised the multiplying of their seed and the inheritance of Canaan And so Moses saith in effect if thou change in these things Nemo tibi amplius credet No man will give credit unto thee hereafter Ferus QUEST XXXV Why the Egyptians were more like thus to object than any other nation Vers. 12. WHerefore shall the Egyptians speake c. 1. Other nations likewise might so object as the Amalekites Moabites Edomites Canaanites which were all enemies unto Israel and were afraid of them as Moses saith in his song of thanksgiving chap. 15.15 Then the Dukes of Edom shall be amazed and trembling shall come upon the great men of Moab all the inhabitants of Canaan shall wax faint-hearted and therefore they would have rejoyced likewise in the destruction of Israel 2. But instance is specially given of the Egyptians in this place and yet Numb 14.14 both the Egyptians and other the inhabitants of Canaan are brought in thus speaking for these causes 1. Because they had endured more for oppressing the Israelites than any other nation even those ten grievous plagues sent upon Egypt 2. They had lost more than any other people in a manner halfe their substance when they gave unto the Israelites at their departure jewels of gold and silver 3.
the same sinne as he threatneth he will visit their sinne in the day of visitation The like doubt may be moved how God in justice inflicteth eternall punishment after temporall as the disobedient in Noahs floud then perished with water and now their spirits are in prison of hell So Sodom and Gomorrha were burnt with fire and now suffer beside the vengeance of eternall fire whereas the Lord saith by his Prophet Non consurget duplex tribulatio Tribulation shall not rise up the second time but to this divers answers are made This rule being admitted that God punisheth not twice for one fault though it is not well concluded out of that place of the Prophet for there the meaning is that God will make a finall destruction at the first he shall not need to afflict them againe as Abishai said to David in that sense Let mee smite with a speare to the ground and I will not smite him againe But this principle being granted thus it may further be answered 1. That the same sinne is not twice to be punished if the punishment be equivalent to the sinne otherwise we see divers punishments may be inflicted justly even among men according to the quality of the offence as traitors are hanged drawne and quartered So because no temporall punishment is equall to the sinne committed the everlasting is justly also added 2. If the wicked were but guilty of one sinne one punishment might satisfie but seeing they commit many it is not unjust for them to taste of divers punishments 3. Everlasting punishment is to be considered two wayes Extensive in respect of the continuance of it and intensive in the increasing and inlarging of it though the wicked are temporally punished here yet God may afterward use some mitigation of punishment in hell for that which they indured here And this solution Tostatus insisteth upon as the best quast 47. But none of these answers doe fully satisfie not the first for everlasting punishment is equivalent to the greatest sinne though no temporall judgement should goe before nor the second for though they are guiltie of many sinnes yet when God punisheth them for all together it is counted but as one punishment and therefore should not be iterated according to that rule nor the third for though everlasting punishment should be mitigated yet it is a second and iterated punishmenâ— 4. Wherefore the best solution is this that temporall judgement is not properly a punishment but it is tanquam aliquid hortativum as meanes to perswade them to repentance And if they be intractable and will not repent yet is their example profitable for the admonition of others as S. Peter saith That Sodom and Gomorrah were made an example to them that afterward should live ungodly And unto the obstinate themselves their finall destruction is not so much here a temporall punishment as principium pâ—nae aterna a beginning of their everlasting punishment 4. Places of Doctrine 1. Doct. The Iewes found to be Idolaters as well as the Gentiles Vers. 1. VP make us gods Rupertus and Ferus following him note hereupon that the Jewes sinned as well as the Gentiles lest they might have insulted over them as the onely Idolaters Vt tam Iudaeis quam Graecis os omne obstruatur That as well the Jewes mouth as the Grecians might bee stopped as the Apostle saith Rom. 11.32 God hath shut up all in unbeleefe that hee might have merciâ— upon all 2. Doct. God seeth all things both good and evill Vers. 7. THe people have corrupted their wayes The Lord did behold the vanity of the Israelites how they had made them a golden Calfe and sacrificed unto it and danced about it according to that saying of the Wise-man Prov. 15.3 The eyes of the Lord in every place behold the evill and the good and Iob 11.11 He knoweth vaine men and seeth iniquity and him that understandeth nothing 3. Doct. All anger not unlawfull Vers. 19. SO Moses wrath waxed hot Basil upon this example of Moses who afterward commanded the Levites to put their brethren to the sword which was not done without an holy anger inferreth that ira quando oportet ut oportet ex ratione dispensata c. anger shewed when and as it ought and governed by reason est actionum bonarum ministra is the instrument of good actions as hee sheweth further by the example of Phinches against the adulterer and adulteresse and of Helias against Baals Priests And hereby Calvin confuteth that paradox of the Stoikes Omnes animi motus esse vitiâ—sos That all the motions of the minde are vitious for this anger of Moses being in zeale towards Gods glorie and so proceeding from the instinct of Gods Spirit was a commendable vertue 4. Doct. All monuments of idolatrie must be removed Vers. 20. AFter he tooke the Calfe Moses here taketh away the occasion of idolatrie it a tollit ut nihil inde relinquatur and so he taketh it away that nothing remaineth thereof So likewise did Ezekiah that brake downe the brasen Serpent and Iosias that demolished all the monuments of idolatrie Ferus 5. Doct. Peace not to be had with the wicked Vers. 27. SLay every one his brother c. Gregorie hereupon well observeth that although peace be much to be desired yet men must take heed ne consentiendo perversis ab authoris suâ— se pace disjungat lest by consenting unto the wicked they doe disjoyne themselves from the peace of their Creator c. as here the Levites would have no peace with the Idolaters but put them to the sword So the Prophet David saith Psal. 139.21 Did I not hate them O Lord that hate thee c. yea I hate them with a perfect hatred 6. Doct. To punish and doe execution upon wicked offenders no disgrace Vers. 29. COnsecrate your hands unto the Lord. They had shed the bloud of their brethren which had committed idolatry yet therein did an acceptable service unto God for they were armed thereunto by the lawfull authority of the Magistrate Atque hic unus casus est quo licet privato uti gladio And this is the only case wherein it is lawfull for a private man to use the sword when it is given him by the lawfull Magistrate Ferus Therefore Si judex vel tortor es malorum ne judices te prophâ—num If thou art a Judge or tormentor of the wicked doe not thinke thy selfe thereby prophaned for it is as acceptable unto God to punish the offenders as to extoll the righteous Oleaster Gedeon commanded his eldest sonne Iether to fall upon the Kings of Midian and afterward at their request he did execution with his owne hands Iudg. 8. So Phinchas ran thorow with his sword the adulterer and adulteresse Samuel with his owne hands hewed Agag the King of the Amalekites in peeces It was not then a shamefull or opprobrious thing to be an executioner as now adayes it is whereof
is a place by me that is not farre off in the mount where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as
all kinde of league and entercourse is not forbidden with nations of stranger religion there be foedera commerciorum causa leagues for traffike sake and other common necessary things which belong unto the life which kinde of league may be made with such but not foedera auxiliatoria leagues of mutuall helpe Simler Calvin See more hereof chap. 23. qu. 50. QUEST XXVI Why their images were to be broken downe Vers. 13. ANd breake their images in peeces 1. This they were commanded to doe ut non remaâ—eat memoria c. that there should no memory remaine of idolatry Lyran. For looke what was left of those superstitious monuments tantundem fomenti remaneret so much leaven remained to corrupt pure religion Gallas 2. So that it is evident that these things were not to be transferred to Gods service as though it were lawfull to worship the true God after that manner wherein they worshipped their false gods for this is added as a reason Thou shalt not bow downe to any other god therefore si Iehovam in statuis colore vis Deum alienum colis if thou wilt worship God by images thou dost worship a strange god Simler For the true God will be worshipped after that manner which he hath prescribed Marbach Here then is the errour of the Romanists that doe worship God after the superstitious rites of the Heathen 3. Beside if images must be broken downe then it is not lawfull to retaine them still though they be not professedly adored for the very occasion of offence and stumbling must be taken out of the way as Hezekiah brake downe the brasen serpent which the people had superstitiously abused this then maketh strongly against them that tolerate images in their Churches though they adore them not QUEST XXVII To what use images being pulled downe may be converted 4. THe gold and silver which came of these images it was not lawfull for them to convert to their owne private use Deut. 7.26 they are forbidden to bring any such abominable thing into their house Tostat. qu. 12. Yet to publike uses either for the service of God or for the Commonwealth they might be converted as the gold and silver and the spoile of Jericho was put to the Lords treasury Iosh. 6.19 though it were sinne in Achan to take that which he purloined to his owne private use Simler 5. It is not safe that such monuments of superstition should still be kept though the use be discontinued as it hath fallen out in some places in our times that images having beene laid aside and not defaced were set up againe when idolatrie was revived the saying is that He that will not have a Storke returne to his house must pull downe her nest Simler And here in England if those superstitious cels of Monkes had not beene pulled downe it is to be feared that those uncleane birds would have setled themselves in their nests againe The things then consecrate to idolatrie being so defaced as that they cannot returne to their former use may be converted to some other publike service QUEST XXIX To whom it belongeth to pull downe images Vers. 13. BReake their images in peeces 1. It is not sufficient then for idolatry by the preaching of the Word to be pulled out of mens hearts as some affirme but the Magistrate is commanded by his authority to remove all such stumbling blockes as the good Kings of Judah Ezechiah and Iosiah did and the good Christian Emperours Constantinus and Theodosius 2 And this belongeth not to any private man to doe but to leave it to the Magistrate to whom the Lord hath committed this authority to reforme publike abuses yet in their private families men may reforme their housholds as Iacob caused all in his house to remove from them their strange gods Gen. 35.2 3. And further as it is not lawfull for private men by their private authority to take upon them the publike reformation in abolishing reliques of superstition as it was decreed in the Eliberine Councell that if any man breaking downe an image were slaine in the very act doing he should not be counted a Martyr and Theodoret writeth of one Aâ—das a Bishop who overthrew Peâ—sarum pyraema the temple of the Persians wherein they worshipped fire which fact he commendeth not but approveth his constancie in that he chose rather to suffer punishment than to restore idolatrie yet notwithstanding they fall not under this censure who being private men instinctu Spiritus excitantur are stirred up by the instinct of Gods Spirit and moved with an heroicall spirit to doe any such publike act as Ambrose Epist. 29. defendeth a certaine Bishop which had set on fire a Synagogue of the Jewes and another which under Iulian the Emperour was put to death for pulling downe an Altar So some among us and in other places have beene moved by the like spirit to shew their detestation against idolatry publikely in defacing of images and disgracing the Masse who are not rashly to be condemned Simler QUEST XXX How the Lord is said to be a jealous God Vers. 14. WHose name is Iealous a jealous God 1. Thomas Aquin. defineth jealousie to be Intensus amor non patiens consortium in amato A fervent love not suffering any fellowship in that which is loved and it is of two sorts either in that which is good as to be jealous of Gods honour and in this sense the Apostle saith It is good to love earnestly alwayes in a good thing Gal. 4.18 and this is a good zeale or jealousie and thus the Lord is said to be jealous as a man is over the chastity of his wife that his people should not commit spirituall fornication There is a jealousie in other outward things as in the honours of this life as Saul was jealous over David for the Kingdome and this is an evill jealousie 2. Sometime one is jealous for himselfe as the husband is over his wife that shee might be chaste unto him sometime for another as a good servant is jealous in his masters absence that his wife may keepe her selfe entire unto his master as Paul was jealous over the Corinthians with a godly jealousie to keepe them as a pure virgin for Christ 2 Corin. 11.2 The Lord is jealous both these wayes in respect of himselfe quia non potest habere parem c. the Divine nature can indure no equall Cajetan And he is said to be jealous Si quosdam ex suis viderit in sere perditos If he see any of his to fall away from his worship and so be lost Cyril 3. But God is jealous not as man is jealous Non humana perturbationis vitio facit Deus God is not jealous with any perturbation of minde as man is being unchangeable in himselfe Augustin Caret affectionibus Deus c. God is without affections but he is said to be jealous because he would not have any that hath knowne him to be carried away into
Neither yet were they fastened directly in the verie corner of all where the sides joyned together for then the bars could not conveniently have beene thrust thorow them but by the corners are meant the sides neere unto the corners as it is said afterward that the barres were in the rings by the sides of the Arke Tostat. qu. 1. QUEST II. Why it is said He made where the Lord said before to Moses Thou shalt make Vers. 6. HE made the Mercie-seat c. The phrase must be observed that whereas chap. 25. the Lord saith to Moses Thou shalt make an Arke thou shalt make a candlesticke thou shalt make a table and so of the rest here it is said He that is Bezaleel made the Arke he made the table he made the candlesticke The reason hereof is to shew the obedience of Moses and the people lest they might have beene thought to have received many precepts of the Lord and performed few of them In that therefore the Lord said to Moses Thou shalt make there the charge and commandement is given But now where it is thus rehearsed and he made the dutifull and carefull performing is expressed of that which was given them in charge Pellican QUEST III. In what forme the branches of the candlesticke went up Vers. 18. SIx branches came out of the side thereof 1. Pellican seemeth to thinke that these branches went up erectis calamis with their stalkes upright 2. But their opinion seemeth more probable who thinke that the branches in their going up semicirculos effecisse made halfe circles for both that forme and fashion was more comely to sight and beside if they had gone upright this inconvenience would have followed that the lamps above where the oyle was put for the lights would not have stood right up but leaning one way which had been unfit both for the droppings of the oyle and the lights would not have burned so cleare nor so bright if the lamps had not stood even and levell Gallas The rest of the questions concerning these instruments and ornaments of the Temple which are described in this chapter are before discussed chap. 25. and chap. 30. in the beginning of the chapters 4. Places of Doctrine 1. Doct. Christ our true propitiatorie and Mercie-seat Vers. 6. HE made the Mercie-seat The Mercie-seat signified Christ our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie who hath reconciled us to God his Father The Cherubs upon the Mercie-seat doe represent the holy Angels whose ministerie Christ useth in the government of his Church Pelargus As the Apostle saith They are sent forth to minister for their sakes that shall be heires of salvation Hebr. 1.14 Marbach 2. Doct. Christ both God and man THe making of the Arke of wood within and gold without did set forth the two natures in our blessed Saviour joyned together in one person the divine and humane Simlerus In the Propitiatorie and Mercie-seat are typically set forth the benefits that we have by Christ that as the Propitiatorie covered the Arke wherein was the Law so Christ Legem nos accusantem tegit doth cover and hide the Law which accuseth us Simler But more particularly the Apostle rehearseth the benefits which we have by Christ saying that he is made of God unto us his wisdome righteousnesse sanctification redemption 1. His wisdome in that Christ hath revealed unto us the will of his Father to give his Sonne for us That whosoever beleeveth in him should have eternall life 2. He is our Iustice in that hee imparted to us both his active righteousnesse in fulfilling the Law and his passive obedience in bearing the punishment due unto our sinne so the Apostle saith Christ is the end of the Law for righteousnesse to everie one that beleeveth 3. Christ is our Sanctification in that hee doth not only impute unto us his righteousnesse by faith but doth also sanctifie and regenerate us by his Spirit inabling us in some measure to keepe his Commandements as the Lord saith by his Prophet I will put my Spirit within you and cause you to walke in my statutes 4. He is our Redemption in that he hath by his innocent death appeased the wrath of God toward us as the Apostle saith Who shall condemne us it is Christ which is dead c. Marbachius 5. Places of Confutation 1. Confut. Against such hereticks as erred concerning Christs divine or humane nature AS Christ is shadowed forth in the Arke to be both God and man so all such are condemned which doe erre concerning the divine or humane nature of Christ. As touching Christs divine nature 1. Some utterly deny it making Christ a meere man and not to have beene before he was conceived of the Virgin Marie in which heresie were Cerinthus Ebion contrarie to the Scripture which saith that the Word which was made flesh was in the beginning c. Ioh. 1.1 2. Some confesse another nature in Christ beside his humanitie but not of the same substance with God yet of an higher nature than any creature so held Carpocrates Basilides Arrius but our blessed Saviour himselfe saith I and my Father are one Ioh. 20.30 3. Some affirmed that Christ beside his humane nature consisted also of a divine yet not begotten of the Father but making one person with God the Father as well as being of one substance so the Sabellians and Patropassians whereas the Apostle saith God sent his Sonne made of a woman Gal. 4.4 The person then of the Sonne and not of the Father was made man for us Concerning Christs humane nature 1. Some affirmed that he was not a true man but onely in outward appearance as the Manichees and Marcionites who are confuted by Christs owne words Luke 24.39 Handle me and see for a spirit hath not flesh and bones as yee see me have 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie but brought it with him from heaven contrarie to the Apostle who saith That hee was made of the seed of David according to the flesh Rom. c. 3. 3. Some taught that Christ had a true humane nature but in respect of his body onely not of his soule as Apollinaris Bishop of Laodicea who is convinced by the words of our Saviour Matth. 26. My soule is heavie unto death 4. Some grant that Christ tooke upon him our whole nature but not our humane infirmities But the Apostle teacheth the contrarie that Christ was in all things tempted in like sort as we are yet without sinne There are two kinde of infirmities some are personall as leprosie blindnesse sicknesse diseases these Christ was not subject unto there are naturall infirmities which doe belong unto the whole humane nature as wearinesse hunger griefe and such like these our blessed Saviour undertooke that he might be in all things like unto us 5. Some hold that Christ had a true humane nature but after the uniting thereof in one person to his
simple theft which is onely upon extreame necessitie and committed in â—â—mplicitie In the first sense simple theft may be punished by death not in the â—â—cond Neither in that place pag. 5. is any exception take to the lawes of the Realme as too rigorous against simple theft but it is mainâ—â—ined that the lawes of the land intend not the punishment of death for such imple theft as is more at large shewed pag. 412. quest 3. chap. 22. but alloweth â—he favour of the booke Onely a request is made to Reverend Iudges that â—o great exactnesse bee not required in reading of such simple Clearks Bâ— it will be objected that such as steale for necessity being once acquitted anâ— burnt in the hand if they be deprehended in the like againe do die for it aâ—d therefore the law of the land punisheth simple theft with death The answeâ— is thaâ— now it is not simple theft being joyned with obstinacie and custome 〈◊〉 sinne Againe it will be objected that women â—tealing for necessitie being not admitted to the privilege of their booke though they steale onely for necessitie doe suffer death for such theft It may be â—nswered that in women such kinde of theft argueth great boldnesse and impuâ—encie to whom their naturall shamefastnesse and impotencie ought to be a brâ—lle more â—â—an unto men and therefore in them it is a greater fault and yet if â—he like favour were extended to them as to men in the like cases no great inconvenience neeâ— to be feared Thus much in this place I thought good to advertise the Reader oâ— lest there might be any mistaking This laborious and painfull worke was finisheâ— by the Lords gracâ—ous assistance the fifth of Iune Anno Domini 1608. aetatis Authoris 46. Pâ—â—ysed be God our â—eavenly Father with the holy Spirit through Christ Iesus our most blessed Lord and Saviour forever Amen FINIS Deut. 4. v. 18. Synopsis papismi ad Regiam Majestatem and the Antilogie or counterplea Ecclesia triumphans ad sereniss Reginam Antithesis doctrinae Evangelicae Pontificiae ad Henricum Principem Epist 3. nescio quomodo quotiescun que legitur quasi nunc fiar ita afficit mentes audientium serm 77. Cor. 4.16 Noah signifieth rest Abram an high father Isaack laughter Iacob â—a supplanter Ioseph added Hosh. 10.3.8 Ezech. 28 1â— 2 Sam. 19.25 1 Sam. 19.31 〈◊〉 43. Cum haberet supra omnes potestatem quasi parens expostulare malebat quam quasi judex punire vincere volebat non plectere aequitatis judex non poenae arbiter maluit sibi homines religione quam timore astringere de obit Theodos. Prefat ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. 2 Sam. 20.25 Phil. 1.18 Act. 15.39 Theodoret. lib. 5.6.7 Ambr. in obit Valentinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 34. Ierem. 38.9 Theodor. l. 4. cap 32. Pro â—e praesente senatus hominumqâ—â— praeterea viginti â—ilia vestem mutâ—verunt orat post redit 1 Sam. 2 3â— 2 King 2◠◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43 Ego tibi mercedem dabo si me tanto labore liberaveris Socrat. lib 6. cap. 20. quâ—mad modum parentes a filiis vel pueris vel aegrotis multa patiuntur donec pueritia vel aegritudo transeat de serm in monte 34. Psal. 45 4. Socrat. lib. 7.23 Matth. 25 2â— 2. Peter â— 13.â—â— quis mihi jure succenseat si quantum caeteris ad res suas obeundas quantum ad festos dies Iudorum celebrandos quantum ad alias voluptates conceditur temporis quantum alij tribuunt in tempestivis conviviis quantum denique aleae quantum pilae tantum egomet mihi ad haec studia recolenda sumpsero Tull. orat pro Archi. poeta 1. Cor. 4. â—â— 2 Cor. 10. â—â— Eph. 6.19 Psal. 12â— Hieronym Sophronio Hieron ad Rustiâ— Epist. 7. Augustin ibid Tit. 1.8 Epist. 57. In Cantic â—3 ser. Philip. 3.15 Philip. 1.18 Mar. 9.40 Rom. 14.17 18. Epist. 15. Tom. 9. de utiliâ—ate jeâ—unii Cyril ad Geâ—â—adium Cyprian lib. 3. Epist. 2. Hom. 43. ad cap. Matth. 23. 1 Cor. 4. Epist. 11â— Lib. 83. quest Quest. 71. Hâ—â—ron Pammach S.c. S.c. S.c. T.r. T.r. S.c. G.r. S. ad S.H. Whether were firsâ— created thâ— heaven or the earth How God called the light day Whether the firmament be the starry heaven Mountaines before the flood The earth not dryed by the winde The opposite part of the earth not drowned The water and earth make buâ— one Globe The earth deeper than the water The measure of the compasse of the earth Pererius Whither the waters were conveâ—ed that covered the earth Terra humilia potuit defâ—â—derâ—â— How the sea is kept in that it overfloweth not the earth Whether the red sea be higher than Egypt The earth higher than the sea Whether the whole sea be a continued water Why the approbatioÌ„ God saw it was good is omitted the second day Hebrewes curious observations Dionâ—â— Halicaâ— Rom. Antiq. li. â— What Moneth the first in the yeare Lib. 1. Hexem c. 4. First moneth in the yeare Exod. 12.2 Epist de celebr Paschal Hebrewes 〈◊〉 Why the Moone is called a great light The distaÌ„ce of the Sunne and Moone from the earth Ambrose reasons of the greatnes of the Sunne and Moone The lawfull vse of the celestiall bodies The vanity of judiciall Astrology Astrologicall predictions false and vncertaine Oracles of Apollo deceitfull How men may prognosticate of the weather The blasphemous assertions of some Astrologers How it commeth to passe that astrological predictions sometimes come to passe Hebrewes â—ables Ex Peretio Monstrous births of women begotten of beasts God appeared in no humane shape when he made man Divers opinions of the image of God in man Augustines divers conceits hereof The image of God consisteth not in the natural substance of the faculties oâ— the soule but in the gifts of grace Adam lost the image of God by his fall Origen unjustly condemned by Epiphanius How man exerciseth his dominion over creatures If man had not sinned no beasts should have been killed for food Beasts should not have beene killed for knowledge or pleasure before mans fall Their reasons answered that thinke no flesh to have beene eaten before the floud What food the cattell lived of in the Arke Divers reasons proving the use of beasts for food before the floud See more of this matter C. 9. q. â— To whom God said let us make man The lying computation of yeeres of the Egyptians The Papists confuted that â—estâ—aine marriage 1. The great wisdome of God in the creation 2. The great bounty of God 3. Gods image must be repaired 4. Mans obedience toward his Creator 5. God illuminateth the soule 6. To delight in good things S.H. S. c. S. c. differ vet S. H. ad S. H. s. b. div accep Ch.c. h.c. appâ—spr s.c. h.s.c. s. c. S.h.c. S.h.c. s. ad h. c. differ veâ— diff veâ— h. C.c. app pro. prop. S. plur 〈◊〉 singul s.c. S.h. sense