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 herein
Act. 7.3 Some thinke that Abraham thus spake according to the phrase and speech of the heathen but Abraham doth every where professe himselfe by erecting of altars a worshipper of the onely true God Wherefore this place is truly translated God caused me sic P.T.B.G.S.H. onely the Chalde readeth in the plurall number very corruptly when the people erred after the works of their hands Notwithstanding this text doth no wayes favour the heresie of the Tritheists that make divers Gods for in that here a verbe of the plurall number hiâ— gâ—â— is joyned with elohim it sheweth the Trinity of persons in that sometime a verbe of the singular number is put unto it as Gen. 1.1 bara it betokeneth the unity of the God-head 6. Places of Morall observation 1. Observ. The righteous may fall often into the same infirmity Vers. 2. ABraham said of Sarah she is my sister Abraham had once thus offended before and had forgotten by this pretence what danger Sarah was like to have beene brought into and yet he falleth into the same infirmity againe Therefore it is sometime seene that even the children of God may in the same thing shew their weaknesse often Calvin As Iehosaphat being reproved by Iehu for joyning in league with Ahab did forget himselfe and was afterward confederate with his wicked sonne Ahaziah and was the second time reproved by Eliazer another Prophet 2 Chron. 19.2 and 20.37 2. Observ. Good Princes doe submit themselves to their lawes Vers. 9. ABimelech said to Abraham what hast thou done c. Abimelech signifieth my father the King which sheweth that Kings at the beginning were fathers and nourishers of their Countrey but afterward they which knew not God became in stead of Abimelachim Oebimelachim that is our enemie the King Muscul. Happy then is that people that hath a King for a common father Beside here Abimelech though a King taketh not himselfe to be lawlesse to doe what him liâ—t as cruell Caligula said to his grandmother Antonia Memento omnia mihi licere in omnes Remember that all things are lawfull for me toward all men land wicked Iulia to Antonius Caracalla soliciting him to incestuous marriage when he answered Vellam si liceret I would if it were lawfull replied impudently againe Si libet licet an nescis te imperatorem esse leges dare non accipere If you will you may know you not that you are Emperour and gave lawes but receive none That state is like then to flâ—urish where even Kings as Abimelech doe submit themselves here to good lawes As Plato hath an excellent saying In qua civitate lex subdita est video ibi perniciem paratam in qua vero lex domina est principium ibi video salutem In what City the law is subject I see destruction at hand but where the law swayeth even the Prince I see health to that place ex Perer. 3. Observ. God divers wayes keepeth us from sinne Vers. 6. I Keepe thee that thou shouldest not sinne against me It is God that keepeth his children from sinne either by the instinct of his spirit or the instruction of his word the guard and guiding of Angels or by diseases as Abimelech was here restrained vers 17. or by the counsell and advice of others as David was stayed from shedding of bloud by Abigail 1 Sam. 25. Calvin 4. Observ. Things voluntarily taken must be restored Vers. 7. DEliver the man his wife againe c. Unlesse then that things violently taken from others be restored there is no mercy to be expected Muscul. therefore Zacheus being truly called doth restore largely what he had wrongfully scraped together Luk. 19. 5. Observ. Adulterie bringeth generall calamities vpon the whole citie or kingdome Vers. 9. THou hast brought on me and on my kingdome this great sinne Adulterie is called a great sinne not onely because of the uncleannes and filthines of it but because of the punishment that followeth and the calamites that sometime overtake the whole Citie and kingdome for that sinne in their governors As the whole citie of Sechem was put to the sword for ravishing of Dinah Iacobs daughter Gen. 34. the whole kingdome of David smarted for his sinne committed against Vriah concerning Bersheba 2 Sam. 12. The like examples are found in forren histories how Troy was destroyed for the taking away of Helen the name and office of Kings expelled out of Rome for the ravishing of Lucretia by Seâ—â— Tarquin Perer. 6. Observ. Barrennesse a due reward of incontinent life Vers. 18. THe Lord had shut up every wombe c. Sterility and barrennesse iâ— a just punishment for incontinent life that they which seeke for issue of strange flesh should bee without fruit at home Muscul. This may well be seene in Salomon who of his 300. Concubines and 700. Wives left but one sonne Rehoboam and him not very wise to succeed him CHAP. XXI 1. The Method THis Chapter hath three parts 1. Of Abrahams Oeconomicall 2. Of his politicall 3. Of his religious state First to his Oeconomicall affaires belong such things as hapned to Isaack and his mother to Ismael and his mother Isaack is borne and named vers 2 3. circumcised vers 4. nursed up by Sarah and brought up with great joy vers 6 7. weaned vers 8. Ismael 1. Mocketh Isaack and Sara saw it 2. Is cast out with his mother by Sarahs motion vers 10. and Gods bidding vers 12 13. 3. He is provided for first by Abrahams care who sendeth her not forth empty vers 14. by Gods providence vers 16. to 20. Secondly his politicall state concerneth his affaires with Abimelech 1. Both as touching a league which Abraham maketh with him and his seed vers 23 25. 2. The restitution of the Well which Abimelech confirmeth to Abraham by the accepting of seven lambs to vers 33. Thirdly Abrahams religious act was in planting a Grove and calling upon the name of God 2. The divers readings v. 2. And bare a sonne H. bare Abraham a sonne caet v. 3. Which Sara bare him A. which was borne unto him which Sara bare him caet v. 6. God hath made me to rejoyce C.B.G. to laugh cat sic Heb. v. 7. Who hearing would beleeve Abraham H. he is faithfull that hath said to Abraham and performed C. who would have told Abraham cat given a childe sucke H. S. given children sucke caet v. 9. The sonne of Agar the Egyptian H. the sonne of Hagar which she had borne to Abraham cat playing C.H.S. mocking T.B.G.P. heb laughing playing with Isaack added by H. and S. v. 14. Tooke bread and a bottle of water and gave to Hagar and put the childe upon her shoulder S. gave it to Hagar putting it vpon her shoulder and the childe also C.B.G. taking bread put it upon her shoulder and gave her the childe also H.T. v. 16. The boy crying out wept S. she lift up her voice and wept cater v. 18. Hold his
selling of Ioseph and of Christ to agree in the summe who was sold for 30. pence but it is not necessary that the type should be answerable in every particular circumstance 5. The Hebrewes thinke that the ordinary price of servants was 30. sicles but that they abated ten because they sold Ioseph in secret but it appeareth otherwise in the law where the price of redemption of the male from five yeares to twenty is twenty shekels Levit. 27.5 But in this place they had no respect to any custome or law but according to their number they set the price of 20. shekels for every one of them which were ten in all two shekels for Benjamin was very young not above foure or five yeare old and could not give consent and Ruben afterward gave consent unto them Mercer QUEST XXIV Of the counsell of Iudah to sell Ioseph into captivity Vers. 26. IVdah said what availeth it if we slay though we keepe his bloud secret c. 1. They were resolved already not to lay violent hands themselves upon Ioseph but to suffer him to perish in the pit and yet Iudah so accounteth of it as if they should slay him themselves 2. Iudah was moved by the spirit of God to deliver Ioseph from this second death yet he sheweth his hatred in that he giveth counsell to make a bond-slave of him which was a bad as death 3. Iudah by this meanes thinketh to avoid three inconveniences first the shedding of his bloud secondly to take him from his father who was so affected toward him thirdly to prevent the honour which Ioseph dreamed of 4. The Hebrewes thinke that for this compassion in Iudah afterward Daniel of that tribe was delivered from the Lyons but it is certain that upon this occasion of selling Ioseph into captivitie the Israelites afterwards went downe into Egypt and were afflicted with a long and hard bondage 5. In the meane time while they were making their bargaine Ioseph did intreat his brethren with many prayers and teares Gen. 42.22 but they would not heare him Mercerus QUEST Where Ruben was when Ioseph was sold. Vers. 29. RVben returned to the pit 1. Ruben was absent when Ioseph was sold some thinke to minister to his father according to his course some to mourne alone by himselfe for the sinne committed with his fathers concubine But it is most like that he went about some other way to the pit to have taken Ioseph thence secretly and therefore Iosephus thinketh that Ruben came thither in the night Mercer 2. Philo thinketh that after Ruben understood that his brethren had sold Ioseph he utterly misliked it making them worse than theeves for they prey upon strangers but these upon their owne brother lib. de Iosâ—ph but it is more like that Ruben did rest satisfied after he understood that they had not killed him and consented unto them Mercer 3. Before he knew what was done he cryed out Whither shall I goe both because he was the first-borne and therefore should bee most blamed for the losse of Ioseph Muscul. as also for that he had so lately offended his father before for his incestuous act Iun. QUEST XXVI Of the sprinkling of Iosephs coat with bloud and the deceiving of Iacob Vers. 31. THey tooke Iosephs coat and killed a kid c. 1. Iosephus thinketh that they brought Iosephs coat themselves but the text is otherwise vers 32. they sent it but Iosephus ghesseth right that they sent the coat rent and torne as though indeed some wilde beast had devoured Ioseph and they dipped it in a kids bloud which they say is most like unto mans bloud 2. Iosephus also is deceived in that he thinketh that Iacob had some knowledge before of Iosephs captivity but now changeth his minde thinking surely that Ioseph was devoured for from whence could Iacob have any knowledge what was befallen Ioseph but by his brethren who were sure to keepe it secret from their father ex Perer. 3. Rupertus hath also a strange opinion that Iacob was not so simple when he saw the bloudy coat to thinke that a beast had devoured every part of Ioseph nothing to remaine but his coat but that he did surmise that his brethren had killed him but durst not tell his sonnes of it because he saw them so maliciously bent for Iacob sheweth the contrary by his owne words that he gave credit to their report that an evill beast indeed had spoiled Ioseph vers 33. and if Iacob had so thought hee would not have spared by his fatherly authority to rebuke his sonnes to bring them to repentance 4. It is like that afterward when it was knowne to Iacob that Ioseph lived that his brethren confessed the truth to their father and acknowledged their fault but that Iacob seeing how God had turned Iosephs captivity to the good of them all therein considering Gods providence spared to rebuke them as Ioseph upon the same reason did forbeare his brethren Gen. 45.7 5. Simeon and Levi as they were most cruelly given as it appeareth by the destruction of the Sichâ—mites are thought to have bin the principall actors against Ioseph which may be the cause that afterward Simeon was bound by Iosephs commandement so the Hebrews thinke that Iudas that betrayed Christ was of the tribe of Simeon as the Priests and Scribes were of Levi that put him to death And as Iudah here might have counsell to deceive Iacob with the bloud of a kid so hee himselfe was deceived of Thamar about a kid Mercer QUEST XXVII The greatnesse of Iacobs sorrow for Ioseph Vers. 34. HE sorrowed for his sonne a long season c. Many things increased the sorrow of Iacob for his sonne Ioseph 1. Because he imagined that Ioseph was devoured of some beast Ne frustum quidem superest quod sepulchro infâ—ratur There was no part of him left to be committed to buriall 2. The very sight of the torne and bloudy garment did augment his griefe as the very sight of Caesars garment wherein he was killed moved the people to be revenged upon those that murdered him and Iulia the wife of Pompey when she saw his garment sprinkled with bloud at the sight thereof swouned away and died Perer. ex Dion 3. Iacob continued twenty two or twenty three years mourning and lamenting for Ioseph for now he was seventeene yeare old but when Iacob heard tell that he was living in Egypt he was 39. yeare old for he was 30. yeares of age when he stood before Pharaoh and after that seven yeares of plenty were past and two yeares of famine 4. This extremity of griefe caused Iacob outwardly to testifie the same first by the renting of his cloaths which afterward did grow into use and custome to shew the great sorrow and indignation of minde as Caleb and Iosua rent their clothes Numb 14.6 when they heard the murmuring of the people and Paul and Barnabas when the people would have offered sacrifice unto them Perer.
effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and the
them In the Apostles times Iarchas among the Indian Drachmanes Tespesion among the Gymnosophists of Aethiopia excelled in this kinde and Simon Magus was in that time But Apollonius Tyaneus in Domitians time went beyond them all 5. And what might be the cause that these Diabolicall studies received such liking in the world Plinie declareth because this Magicall profession borroweth of three notable Arts Physicke or Medicine the Mathematikes and a colour or shew of Religion is the third and thus mens mindes were bewitched therewith But whosoever was the minister and instrument to set abroach these impious Arts Satan was the author and inspirer of them for he was a lier from the beginning and when hee telleth a lye hee speaketh of his owne as our Saviour saith Ioh. 8.44 Porphyriâ— also confesseth as much that the mysticall knowledge of these things came first from the spirits themselves Quibus rebus gaudâ—ant quibus alligantur dâ—i hominibus significarunt ad haec quibus rebâ—s ipsi cogantur qua illi offerenda sint c. The Gods hee meaneth such Gods as Magicians worship themselves signified unto men what things they were pleased with and with what they are bound and further wherewith they are forced and what is to bee offered unto them Ex Perer. Which testimonie of Porphyrie by the way sheweth what we are to thinke of those usuall receits against witchcraft as in scratching the Witch burning of some part or seething of the urine and such like that these were Satans owne revelations at the first in making carnall men beleeve that he is bound with such things QUEST X. Who were the ringleaders and chiefe of the Egyptian Magitians BUt if further it be inquired who these Magicians were 1. Saint Paul sheweth that the principall of them were Iannes and Iambres 2. Tim. 3. which Paul had either by some certaine tradition or by inspiration for in Scripture their names are not found so thinketh Chrysostome Theodoret and Theophylact upon that place It seemeth that some Heretikes afterward by occasion of these names framed a booke of Iannes and Iambres which Origen and Ambrose count among the Apocryphall bookes and of hid authority 2. Other forren Writers also have made mention of these two Iannes and Iambres as Nuâ—enius Pythagoricus as Eusebius reporteth writeth that these two resisted Moses whom he calleth Musius the Captaine of the Jewes Plinie also calleth them Iamne and Iotape whom hee saith were many thousand yeeres after Zoroastres wherein he is deceived for from Abrahams birth which was in the time of Ninus when Zoroastres flourished were not above 500. yeeres 3. But that seemeth to bee very strange which Palladius reporteth in the life of Macarius if it be true that whereas Iannes and Iambres in their life had made them a sepulchre in a pleasant place set with all manner of fruitfull trees and therein made a fountaine of water which place was kept by evill spirits Macarius having a desire to see this place and approaching thither was met with 70. Devils in divers shapes gnashing their teeth and running upon him but he not affraid passed along and came to the sepulchre where the great Devill appeared unto him with a naked sword shaking it at him and there he saw a brasen bucket with an iron chaine wasted and consumed and pomegranates dried having nothing in them Wee may worthily suspect that some Friers finger hath beene tempering with this fable as in other reports of the Saints lives to get credit unto them with fained miracles QUEST XI Whether things done by magicall enchantment are in shew or in truth NOw it followeth to shew by occasion of this conversion of rods into serpents wrought by these Egyptian Magitians whether such things done by magicall inchantment are verily so effected or but in shew and appearance only 1. It cannot bee denied but that many apparitions brought forth by sorcery are meere illusions as the transforming of Vlysses companions into divers shapes of beasts so the Arcadians are said by swimming over a certaine river to bee turned into wolves Augustine writeth of certaine women in Italy that by giving certaine inchanted cheese unto passengers changed them into beasts and used them to carry their burdens for a time The like Philostratus reporteth of Apollonius that as he sat at the table brasen men served them with drinke and filled the cups like butlers and how the image of Memnon in Egypt as soone as the Sunne rising shined upon the mouth began to speake and how Vespesion the chiefe of the Gymnosophists in Aethiopia caused an elme with a low and soft voice to salute Apollonius So to this purpose in the Cannons mention is made of certaine women that were so deluded of Satan that they thought they did ride in the aire in the night and were brought unto a pleasant place where they did feast with Diana and Herodias 2. These and such like were but done in conceit and imagination for the Devill cannot in truth bring forth the substance of Lions and such other beasts which cannot come without generation and not at once but in continuance of time they come to their growth and seeing to speake and worke are actions incident to man they cannot bee performed in truth by images and dead things And whereas they have seemed by Magike to raise up the dead as is also written of Apollonius that is beyond the Devils power for the soule being immortall the Devill hath no command over it it is in Gods hand and though he had yet can he not prepare the body being without naturall heate and life to bee a fit and apt instrument againe for the soule 3. Yet notwithstanding that some workes of Magicians are counterfeit it followeth not that all should bee so the Scripture sheweth that a false Prophet may shew a signe or wonder that may come to passe Deut. 13.1 Apollonius principles and receipts were currant through the world whereby they used to stay the inundation of waters and incursion of wild beasts which Iustinus Martyr thinketh might bee done by the great skill which hee had in naturall things The Roman histories remember how Claudia Vestalis to prove her chastity did move a ship her selfe alone tying her girdle to it that many men and oxen could not stirre So Tucia another vestall Virgin for the triall of her chastity carried water in a fieve from the River Tibris unto the Capitoll Plin. lib. 28. cap. 2. These things seeme verily to have beene so done but by the operation rather of Satan to keepe the prophane Gentiles still in blindnesse and unbeleefe than by the ministry of the good Angels as thinketh Thomas Aquinas ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan it is evident by these two reasons first because Satan by the subtility of his nature and long experience hath great knowledge of naturall things he knoweth their sympathies
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 sheepe shall
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 Sodomitrie and abusing of the male or with the
death The Romane lawes followed Moses president in punishing of adulterers so did some other nations beside The King of Babel burnt Zedekiah and Ahab two false Prophets with fire for committing adultery Ierem. 29.23 Among the Egyptians the man taken in adulterie was beaten with a thousand stripes the woman had her nose cut off Diodor. Sicul. lib. 2. cap. 3. The Germanes used to set the adulteresse naked before her kindred and cut off her haire and then her husband dâ—ave her before him through the street beating her with cudgels Cornel. Tacit. de morib German The Cumeans placed the adulteresse in the Market place upon a stone in open view that shee might be derided and scorned of all and then set her upon an asse and ever after shee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse rider and the stone they abhorred as an uncleane thing Plutar. tom 1. in quastionib Graciâ— These or some other grievous punishment may be imposed upon the odious crime of adulterie where it is not recompensed with losse of life but to dallie with so great iniquitie and either to winke at it or to let it passe with a light and superficiall checke is displeasing to God and offensive to all good men See more of this question how farre Moses Judicials doe now binde 1 qu. generall in Exod. QUEST X. Whether it be lawfull for the husband to kill his wife taken in adulterie BUt whereas the ancient Romane lawes permitted the husband to kill his wife taken in adulterie as appeareth in the declamations of Seneca how a man having lost both his hands in warre comming home and taking his wife with another in adulterie commanded his sonne to kill them both and for refusing hee did abdicate and renounce him for his sonne Some would justifie this also as lawfull pretending the example of Phinehes that stroke the adulterer and adulteresse thorow at once Contra. 1. Though the ancient lawes did not punish the husband that killed his wife taken in adulterie yet that act was not thereby made lawfull but the law did therein beare with the just griefe of the husband 2. And though the lawes of men should tolerate it yet before God he committeth murther because he doth it in his rage and in his owne revenge 3. But the lastâ—r Romane lawes gave no such libertie for the man to kill his wife but onely the adulterer with whom shee is taken in her husbands house for by this meanes if men hated their wives they might seeke occasion to be rid of them and if he were a Noble personage with whom the woman was found it was not lawfull for the husband to kill him but only to keepe him foure and twentie houres prisoner at home untill he brought the witnesses 4. Phinehes example is altogether unlike for beside that he was stirred by the extraordinarie motion of the Spirit if this president should be followed it might be lawfull for any man to kill the adulterer and the adulteresse and not for the husband onely for both of these whom Phinehes killed were strangers unto him the man was of another tribe and the woman a Midiaâ—iâ—esse ex Simlerâ— QUEST XI Simple fornication whether a breach of this Commandement THou shalt not commit adulterie c. 1. Some are of opinion that simplex fornicatio single fornication which is soluti cum soluta of a single man with a single woman is not here forbidden Oleaster Hee granteth that fornication with a woman quae esset alteri vel omnibus exposita which was either defiled by another or common to many was forbidden to the Israelites as Deut. 22.21 Shee that played the where in her fathers house should be put to death but otherwise it was not in this Commandement therefore he thinketh adultery only to be forbidden according to the native signification of the word naâ—ph which signifieth only to commit adultery Contra. 1. But I rather preferre the opinion of Aben Ezrah a learned Rabbin who thinketh Oâ—â—em concubitum qui non est viri cum uxore sua hîc esse prohibitum That all companying with a woman beside of the man with the wife is here forbidden for seeing single fornication is against the Law of nature as Iudah before the Law was written adjudged Thamar for her whoredome to the fire Gen. 38. as Oleast himselfe confesseth it must also of necessity be held to be a breach of the Morall law which is grounded upon the Law of nature 2. And as for the use of the word Augustine well sheweth by the interpretation of our blessed Saviour Matth· 5.9 that even adultery is a kinde of fornication Hee that dismisseth his wife except for fornication causeth her to commit adulterie the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication which is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulterie Beza in hunc locum 2. But that single fornication even betweene parties both unmarried and unbetrothed is forbidden in this Commandement it shall bee manifested by these reasons 1. Augustine thus argueth 1. If that kinde of fornication be not forbidden here Vbi sit illa prohibita in decalogo utrum inveniri possit ignore Whether it can be found prohibited elsewhere in the decalogue I am ignorant c. But it is certaine that it is either forbidden here or no where in the morall law 2. Againe Si furti nomine bene intelligitur omnis illicita usurpatio rei alienae c. if under the name of theft is well understood all unlawfull usurping of other mens goods Profectò nomine moechiae omnis illicitus concubitus c. by the same reason also by the name of adulterie all unlawfull companie with a woman is forbidden August quaest 71. in Exod. 3. Further Augustine in another place thus reasoneth Say not Vxorem non habeo c. I have no wife and therefore I sinne not against her neither doe I covet another mans wife ad meretricem eo I goe unto an harlot In Deum pecccas cujus imaginem per diffluentias libidinis in te violasti c. Thou sinnest against God whose image thou hast violated in thy selfe by thy overflowing lust 4. Againe Dominus quiscit quid tibi utile sit uxorem concessit hoc pracepit hoc jussit The Lord who knoweth what is best for thee hath granted thee a wife that thou shouldest not wander in lust this he commandeth thee to doe if thou canst not containe thy selfe c. Therefore the fornicator in giving himselfe to lust and refusing the remedie which God hath appointed therein offendeth against God 2. Thom. Aquin. addeth these arguments 1. A rigno Dei non excluditur aliquis nisi per peccatum mortale c. one is not excluded the Kingdome of heaven but by a mortall sinne but fornication excludeth out of the Kingdome of God 1 Cor. 6.9 therefore it is a deadly sinne 2. Licet non detur corpus uxoris datur tamen corpus Christi c. although he have not a wife given
no concupiscence is mortall 2. There can be no reasonable coveting of another mans things for reason is grounded upon the law of nature against the which such concupiscence is therefore the coveting of our neighbours goods being a transgression of this morall precept is in it owne nature mortall but through Gods mercie in Christ both it and all other sinnes to the faithfull are veniall and pardonable and not otherwise 4. Confut. That Marie was not void of originall sinne and concupiscence FUrther Thomas Aquin hath another position Post peccatum propter corruptionem nullus evadit concupiscentiam praeter Christus virgo gloriosa c. After sinne entred because of corruption none can escape concupiscence beside Christ and the glorious Virgin Thom. in opuscul So the Rhemists All men are borne in sinne Christ onely excepted and his mother for his honour Annotat. Rom. 5. sect 9. Contra. 1. The Apostle saith Rom. 3.19 Whatsoever the law saith it saith to them which are under the law that every mouth may be stopped and all the world be culpable before God But Mary was under the law and culpable before God as others were Ergo the law also saith to her Thou shalt not covet 2. Againe the same Apostle saith The law was our schoolmaster to bring us to Christ that we might be made righteous by faith Galath 3.24 But Mary was made righteous by faith for shee calleth Christ her Saviour in her song Luk. 1.47 Therefore the law also was a schoolmaster to her to bring her to Christ. 3. S. Paul further saith Ephes. 2.3 We were by nature the children of wrath as well as others He speaketh generally of all the faithfull therefore even Mary was by nature the childe of wrath and consequently borne in originall sinne 4. Divers infirmities are discovered in Scripture in the Virgin Mary as Luk. 2.48 her finding fault with Christ Matth. 12.46 her interrupting of Christ in his sermon Ioh. 2.2 her prescribing of the time to Christ to shew a miracle in turning the water into wine when Christ rebuked her saying Woman what have I to doe with thee All these infirmities doe shew that Mary was not void of originall sinne And therefore upon these reasons and testimonies of Scripture we inferre that Mary was conceived and borne in sinne as others are and Christ onely is excepted of whom onely the Apostle saith He was in all things tempted in like sort yet without sinne Heb. 4.15 As Origen also well saith Solus Christus sine macula Onely Christ was without spot Homil. 1. in Levit. See more also of this question Synops. Centur. 2. err 79. 5. Confut. Against the Romanists that it is impossible in this life to keepe the law of God NOw whereas the law restraineth the very inward concupiscence and corrupt desire herein appeareth the perfection of the law and how impossible it is for any in this life to keepe the law of God perfectly as the Apostle saith Rom. 7.14 We know that the law is spirituall but I am carnall sold under sinne There are two reasons why it is not possible to keepe the law both because it is spirituall not restraining onely the externall act but the internall spirituall motions and so is a most perfect rule of righteousnesse and for that we are on the other side imperfect full of weaknesse and corruption and carnall Here then is discovered another error of the Romanists That the precepts and commandements of God unto a man justified and in the state of grace are not impossible to be kept Concil Trident. sess 6. can 18. First then the truth concerning this point shall briefly be opened and then their objections answered First here we are to consider a fourefold state and condition of man 1. As he was created in a perfit state before his fall when it was possible for man to have kept the law and to have conformed himselfe in perfit obedience to the will of his Creator 2. But man considered in his corrupt nature before he be regenerate and restored can by no meanes keepe the law as the Prophet saith Can the blacke moore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Iere. 13.23 So the Apostle Whatsoever is not of faith is sinne Rom. 14.23 And We are not able of our selves to thinke any thing 2 Cor. 3.5 3. In the restored estate of man by regeneration and new birth the law is partly possible to bee kept partly impossible It is possible two wayes first by the imputation of the righteousnesse of Christ who hath fulfilled the law for us for he needed not fulfill it for himselfe as hee suffered not for himselfe for he was perfitly holy and just even from his conception communicatione justitiae divinae by the communication of the divine justice Marbach So the Apostle saith Rom. 10.4 Christ is the end of the law that is the fulfilling of the law for righteousnesse to every one that beleeveth Secondly the law is possible to be kept of the regenerate Quo ad inchoationem obedientia internae externa in respect of the inchoation or beginning of obedience internall and externall as the Apostle saith This is the love of God that we keepe his commandements 1 Ioh. 5.3 For he which without this beginning of righteousnesse that is without regeneration saith he knoweth and serveth God is a liar Vrsin This regeneration and inchoate obedience being wrought in the faithfull by the Spirit of God though it doe not wolly extirpate and root out sinne yet it keepeth it so under that it reigne not in them and it so renueth them that they labour to resist sinne and to live according to the law of God which obedience though it bee in it selfe imperfect yet is it accepted of God by faith in Christ in whose perfect righteousnesse whatsoever is imperfect in our obedience is perfected and our imperfections pardoned Marbach Yet even in the regenerate the law is impossible to be kept in respect of that perfection which God requireth and therefore the Prophet David saith Psal. 143.3 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 1. The faithfull doe both imperfectly keepe the law committing many things against it 2. Even in those things wherein they keepe the law they have some imperfections as the Prophet Isay saith 64.6 All our righteousnesse is as a stained clout Vrsin But there is great difference betweene the regenerate and unregenerate even when they sinne 1. Gods purpose standeth to save the Elect though they sometime slip so is it not with the other 2. Their repentance in the end is certaine so is it not in the unregenerate 3. Even in the sinnes of the regenerate there remaineth yet some seed of faith which is not utterly extinguished nor they wholly given over but the wicked and unregenerate are wholly sold over unto sinne and their
Hee brake them to be a punishment of the people unworthy of such a benefit Cajetan 4. Beside the equitie thereof appeareth that as they had broken the Covenant on their part so it was fit the monument of Gods Covenant should be broken Tostat. qu. 29. And Moses shewed by this that they by their apostasie tabulas legis rupisse had broken the tables of the Law first Marbach So Chrysostome saith Moses thought it an absurd thing si populo ebrio c. legem afferet if hee should have brought the Law to a drunken and besotted people Theodoret to the same purpose Quia dotalium libeliorum typum tabulae gerebant c. Because the tables were as the libels or bils of dowrie and the spouse before the marriage was solemnized had committed adulterie jure optimo dotalem libellum fregâ—sse existimandus est hee may bee thought by good right to have cancelled the bill of dowrie 5. Testari etiam voluit c. And Moses would hereby testifie unto them how they deserved to be cast off and forsaken Pelarg. And God hereby for the time Per manum Mosis repudiavit populum Did by the hand of Moses cast off his people Calvin 6. And this was done ad majorem terrorem populi for the greater terrour of the people who was more moved with signes than with words as when Samuel declared unto the people their sinne he prayed and there came thunder and lightning that the people by those terrible signes might be the more moved 1 Sam. 12. So Ieremie to shew after a more lively manner the destruction of Jerusalem brake the earthen bottle before their face signifying that the Lord would breake them as a potters vessell Ier. 19.11 Ferus Gallas QUEST LII What the breaking of the tables signified 7. ANd by the breaking of the tables the Lord would have other things signified 1. Fractio tabularum signum fuit evacuationis legalium in adventu Christi The breaking of the tables was a signe of the evacuating of the legall ceremonies in the comming of Christ Lyran. The first Law delivered in mount Sinai continued not Lex nova ei successit the new Law of the new Testament succeeded in place thereof Tostat. qu. 29. 2. It was a signe Regnum Iudaeorum ad Gentes transiturum That the kingdome of the Jewes should be translated to the Gentiles Ferus That the Arke Tables Temple Altar should be dissolved and taken from the Jewes Simler 3. The breaking also of the tables signified that it was impossible for the Law to be kept Donec Christus per Spiritum sanctum c. Untill Christ should renue the same in our hearts by his holy Spirit Marbach Osiander 4. Augustine further maketh this signification of it that as the tables which God made were broken and yet those which Moses prepared did continue So God created man with reason and understanding and freedome of will Sed eas homo confregit cùm Diabolo acquievit se illa gratia indignum reddidit But man brake those tables when he gave place to the Devill and made himselfe unworthy of that grace But now the second tables must be made that is enitatur elaborare ad virtutes man must endevour to labour for vertue c. Ex Gloss. ordinar Seeing man lost the graces of his creation which were given him without his labour he must by his endevour and labour Gods Spirit so working in him seeke for the renovation of grace by faith in Christ. QUEST LIII In what part the tables were broken and what became of the fragments COncerning other circumstances observed in this action of the breaking of the tables 1. That is a ridiculous and unsavourie fable of the Hebrewes that Moses tooke the fragments of those broken tables which they say were made of a precious stone and sold them and became verie rich thereby for this were to lay a grievous imputation of covetousnesse upon Moses which he was not in the least manner touched with 2. Some thinke that Moses tooke those fragments and put them in a chest which was used to be carried before the host Numb 10.35 But the Arke there spoken of was the Arke of the Covenant ibid. vers 33. 3. That also is a light conjecture that the tables were broken about the place where the fourth Commandement concerning the Sabbath was written because that precept onely of the ten was ceremoniall and not to continue for both the tables were broken and not onely the first wherein that Commandement was written QUEST LIV. Why the tables were broken at the bottome of the mount Vers. 19. HE brake them in peeces beneath the mountaine Why the tables were broken in this place at the foot of the mountaine these reasons may be given 1. Because Moses was now come to the bottome of the mountaine before he saw the golden Calfe through the indignation of the fight whereof being moved in zeale he forthwith brake the tables 2. Also the people when they came forth to meet the Lord and to heare his voice were suffered to come so farre to the foot and bottome of the hill chap. 19.17 in the same place therefore where the Law was given unto the people it was convenient that the tables of that Law should bee broken which they had first transgressed and broken themselves Tostat. qu. 30. 3. Beside it may have this mysticall signification that as the Law was given in the mount and broken at the bottome of the mount so if we will know the Law oportet nos altius ascendere we must ascend higher into the mount and mortifie the old man Simlerus QUEST LV. Whether the Calfe were burned to powder in the fire Vers. 20. HE tooke the calfe and burned it in the fire and ground it to powder c. 1. This golden Calfe was more than melted in the fire Deformavit liquefaciens igne He deformed the fashion thereof melting it in the fire As Iunius for if it had beene only melted it would have run into a lump and so have been the more unfit to fall to powder 2. Tostatus thinketh that Moses might apply certaine herbs unto the gold which if they be used in the melting of gold in cineres redigetur it will fall to ashes quest 30. But such conjectures having no ground out of the text are better rejected than received whence should Moses have such herbs here in the barren desart and to what purpose should they bee used seeing the gold not by burning but by stamping and beating was brought to powder 3. Some thinke that by the verie burning it selfe the gold was made powder as Sa. upon this place saith that he saw at Millaine gold in a founders shop burned in the fire to powder So also thinketh Osiander But it is evidently gathered out of the text that beside the burning the gold was beaten to powder yea it was stamped and ground small as dust Deut. 9.22 4. Wherefore it was first cast into the fire not
where the sides joyned together for then the bars could not conveniently have beene thrust thorow them but by the corners are meant the sides neere unto the corners as it is said afterward that the barres were in the rings by the sides of the Arke Tostat. qu. 1. QUEST II. Why it is said He made where the Lord said before to Moses Thou shalt make Vers. 6. HE made the Mercie-seat c. The phrase must be observed that whereas chap. 25. the Lord saith to Moses Thou shalt make an Arke thou shalt make a candlesticke thou shalt make a table and so of the rest here it is said He that is Bezaleel made the Arke he made the table he made the candlesticke The reason hereof is to shew the obedience of Moses and the people lest they might have beene thought to have received many precepts of the Lord and performed few of them In that therefore the Lord said to Moses Thou shalt make there the charge and commandement is given But now where it is thus rehearsed and he made the dutifull and carefull performing is expressed of that which was given them in charge Pellican QUEST III. In what forme the branches of the candlesticke went up Vers. 18. SIx branches came out of the side thereof 1. Pellican seemeth to thinke that these branches went up erectis calamis with their stalkes upright 2. But their opinion seemeth more probable who thinke that the branches in their going up semicirculos effecisse made halfe circles for both that forme and fashion was more comely to sight and beside if they had gone upright this inconvenience would have followed that the lamps above where the oyle was put for the lights would not have stood right up but leaning one way which had been unfit both for the droppings of the oyle and the lights would not have burned so cleare nor so bright if the lamps had not stood even and levell Gallas The rest of the questions concerning these instruments and ornaments of the Temple which are described in this chapter are before discussed chap. 25. and chap. 30. in the beginning of the chapters 4. Places of Doctrine 1. Doct. Christ our true propitiatorie and Mercie-seat Vers. 6. HE made the Mercie-seat The Mercie-seat signified Christ our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie who hath reconciled us to God his Father The Cherubs upon the Mercie-seat doe represent the holy Angels whose ministerie Christ useth in the government of his Church Pelargus As the Apostle saith They are sent forth to minister for their sakes that shall be heires of salvation Hebr. 1.14 Marbach 2. Doct. Christ both God and man THe making of the Arke of wood within and gold without did set forth the two natures in our blessed Saviour joyned together in one person the divine and humane Simlerus In the Propitiatorie and Mercie-seat are typically set forth the benefits that we have by Christ that as the Propitiatorie covered the Arke wherein was the Law so Christ Legem nos accusantem tegit doth cover and hide the Law which accuseth us Simler But more particularly the Apostle rehearseth the benefits which we have by Christ saying that he is made of God unto us his wisdome righteousnesse sanctification redemption 1. His wisdome in that Christ hath revealed unto us the will of his Father to give his Sonne for us That whosoever beleeveth in him should have eternall life 2. He is our Iustice in that hee imparted to us both his active righteousnesse in fulfilling the Law and his passive obedience in bearing the punishment due unto our sinne so the Apostle saith Christ is the end of the Law for righteousnesse to everie one that beleeveth 3. Christ is our Sanctification in that hee doth not only impute unto us his righteousnesse by faith but doth also sanctifie and regenerate us by his Spirit inabling us in some measure to keepe his Commandements as the Lord saith by his Prophet I will put my Spirit within you and cause you to walke in my statutes 4. He is our Redemption in that he hath by his innocent death appeased the wrath of God toward us as the Apostle saith Who shall condemne us it is Christ which is dead c. Marbachius 5. Places of Confutation 1. Confut. Against such hereticks as erred concerning Christs divine or humane nature AS Christ is shadowed forth in the Arke to be both God and man so all such are condemned which doe erre concerning the divine or humane nature of Christ. As touching Christs divine nature 1. Some utterly deny it making Christ a meere man and not to have beene before he was conceived of the Virgin Marie in which heresie were Cerinthus Ebion contrarie to the Scripture which saith that the Word which was made flesh was in the beginning c. Ioh. 1.1 2. Some confesse another nature in Christ beside his humanitie but not of the same substance with God yet of an higher nature than any creature so held Carpocrates Basilides Arrius but our blessed Saviour himselfe saith I and my Father are one Ioh. 20.30 3. Some affirmed that Christ beside his humane nature consisted also of a divine yet not begotten of the Father but making one person with God the Father as well as being of one substance so the Sabellians and Patropassians whereas the Apostle saith God sent his Sonne made of a woman Gal. 4.4 The person then of the Sonne and not of the Father was made man for us Concerning Christs humane nature 1. Some affirmed that he was not a true man but onely in outward appearance as the Manichees and Marcionites who are confuted by Christs owne words Luke 24.39 Handle me and see for a spirit hath not flesh and bones as yee see me have 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie but brought it with him from heaven contrarie to the Apostle who saith That hee was made of the seed of David according to the flesh Rom. c. 3. 3. Some taught that Christ had a true humane nature but in respect of his body onely not of his soule as Apollinaris Bishop of Laodicea who is convinced by the words of our Saviour Matth. 26. My soule is heavie unto death 4. Some grant that Christ tooke upon him our whole nature but not our humane infirmities But the Apostle teacheth the contrarie that Christ was in all things tempted in like sort as we are yet without sinne There are two kinde of infirmities some are personall as leprosie blindnesse sicknesse diseases these Christ was not subject unto there are naturall infirmities which doe belong unto the whole humane nature as wearinesse hunger griefe and such like these our blessed Saviour undertooke that he might be in all things like unto us 5. Some hold that Christ had a true humane nature but after the uniting thereof in one person to his Godhead it was absorpt of his divine nature which only remained this was