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
beginning of the creation or being of things 2. Neither is it to be understood causally in the beginning that is for the beginning as for Israels cause or for the law as the Hebrewes for God created all things for himselfe Prov. 16.4 It is also a forced exposition by this beginning to understand Christ although the doctrine bee most sound that all things were created by him 4. Nor yet as Abeâ— Ezra is this clause in the beginning used here syntactice in construction with the next word as though this should be the sense in the beginning of creating or when God created and so the sense should bee suspended till the second or third verse for then hee would have said barâ— in the infinite not bara in the praeâ—ertence as it is vsed Chap. 5.1 5. Wherefore Moses saith in the beginning in respect of the things created that in that beginning when God purposed to create the world hee made first heaven and earth of nothing Mercer Iunius QVEST. III. Hebrewes curious observations Vers. 1. GOd created heaven and earth c. 1. The Hebrewes have here many curious observations which I will not stand upon as 1. by the letters of the two first words bereshith bara they note the time from the beginning of the world untill the Messiah Aleph and beth signifie 3000. râ—sh shin tau 900. jod 10. that is â—910 which doth not much differ from the just time according to the computation of some from the creation to the Messiah 2. They note the duration or continuance of the world for 6000. yeeres because aleph is six times found in the first verse 3. By the 7. words of the first verse they would have signified the 7. dayes of the weeke and the 7. planets These observations are more curious than profitable 2. So is that question which is controversed among the Rabbins whether the heaven or earth were made first they thinke that heaven being first named was first made but that reason is not firme for the earth is named before the heavens Gen. 2.4 and the manner of the Scripture is to mention that last which is treated of first as in the second verse Moses beginneth againe to speake of the earth Paguin Wherefore it is most like that God made the heavens and earth together in their first matter as the cup and the cover as in an egge the yolke and the white as in a circle the center and circumference Mercer And this first creating of the heaven and earth was a part of the first dayes worke Luther For otherwise the Lord had not made all things in six dayes contrary to the Scripture Exod. 20.11 QVETS IIII. How the earth is said to be without forme and void Vers. 2. THe earth was without forme 1. The earth is here so called by way of preoccupation for it was not yet so called till the third dayes worke vers 10. Vatab. 2. The heaven was also without his forme though not altogether so confused as the earth for there being no light yet created both the heaven and earth were unformed and imperfect 3. The earth is said as yet to be tohu and bohu emptinesse and vacuity this tohu was not that materia prima which the Philosophers dreamed of and bohu to be the forme of things not yet applied to the matter as though the heavens and earth had beene made of some precedent matter whereas indeed God made the heaven and earth of nothing which long continued not in this imperfect estate the light being the same day created 4. The darknesse here spoken of was neither the element of fire as some Hebrewes imagine which if it bee is bright and transparent neither is it the same with tohu before mentioned as R. Levi neither was it any thing created and a farre greater darknesse than that which afterward was called the night wherein there is some light of the starres but it was a meere privation of light afterward created 5. The waters here mentioned which covered the deepe as a garment in the beginning Psal. 104. 6. were before comprehended vnder the name of earth as all the inferiour elements beside as the superiour parts of the world are insinuate by the heaven Mercer QVEST. V. What is meant by the Spirit moved upon the waters THe Spirit of God moved c. By the Spirit here 1. wee neither understand an Angell which is the dreame of Cajetanus for God needed not the ministery of Angels in making the world 2. Nor yet the wind as Tertullian lib. cont Hermog 3. Nor the aire as Theodoret. qu. 8. in Genes If God had no use of the Angels to make the world much lesse of inferiour creatures 4. But this was the Spirit of God whereby the creatures were fostered and formed Iob. 26.13 His Spirit hath garnished the heavens QVEST. VI. What was the light created the first day Vers. 2. GOd said let there be light c. Some doe thinke that this was a spirituall no naturall or corporall light August lib. 1. in Genes ad lit c. 3. Rupert 1. lib. de Trinitat c. 10. but that cannot be seeing this light made a visible and apparent difference betweene the day and night 2. Some thinke it was the perfect light of the Sunne which was created the first day but afterward rehearsed to bee made in the fourth Catharinus but this is contrarie to the text for the Sunne was made the fourth day 3. Others thinke that it was a bright and lightsome cloud which was carried about and gave light to the world as Beda Lyranus Magister Sentent c. 4. Others that it was a light without a subject afterward fastened to the body of the Sunne as Basil. homil in Genes 6.5 Others that it was an exceeding bright shining light such as no mortall nature could behold being whole and altogether and therefore it was afterward dispersed into divers bodies of the Sunne Moone and Starres so Nazianzene Theodoret qu. 14. in Genes 6. Some thinke it was the light of the Sunne yet imperfect afterward perfected inlarged and beautified Aquinas part 1. qu. 67. art 4. Thus we see how variable and inconstant mens opinions are when they search into curious matters and enquire after hid things but it sufficeth us to know that God made the light before the Sunne that we should not attribute that to the creature which was the worke only of the Creator what manner of light it was where placed how it moved how long it continued because in Scripture there is no certainty busily to search it were curiosity it is most like that it was a certaine light which was not extinguished when the Sunne was created but rather increased Vatab. Mercer And it is not unlike but that this light proceeded from the element of fire as thinketh Damascene lib. 2. de sid c. 7. and Iunius as an effect thereof and whereas it may be objected that this light was moveable from one hemispheare to another as causing
But it seemeth that this great defection was about the seventh age for then Lamech of Cains race tooke unto him two wives then the Lord tooke away righteous Henoch that he should bee no longer grieved with the wickednesse of the world Then the world being replenished with great multitudes which are ring-leaders for the most part unto evill as it is written thou shalt not follow a multitude to doe evill began to give themselves to all kinde of wickednesse adultery oppression cruelty multiplicity of wives unlawfull lust even against nature and to fill the earth with uncleannesse 3. And although in this seventh age iniquity was come to the full height yet it began long before even in the dayes of Enos when as the righteous abhorring the great wickednesse of Cains posterity separated themselves and a part beganne to call upon the name of God Iun. 4. The Hebrewes note that at the beginning women were not so multiplied as afterward by whom they tooke occasion to sinne and therefore it is added there were daughters borne unto them c. vers 1. but this clause sheweth not a more speciall multiplying of that kinde but that when the world began to be stored both with men and women then they gave themselves to wantonnesse QVEST. III. The particular sin of the old world here noted Vers. 2. THey saw the daughters of men that they were faire c. 1. Their fault was not onely in that they of the righteous seed matched into Cains stocke Calvin 2. Or that they respected onely beauty having no regard to their piety and vertue Marlorat 3. But they by violence tooke unto them not to their wives but women for so with Mercerus and Iunius I rather interpret the word nashim from all men whatsoever as Iunius readeth both virgines and wives they cared not whom 4. Some Hebrewes here understand also the filthy sinne of buggery that they tooke all they liked even from among the bruit beasts but Moses speaketh onely of the daughters of men QVEST. IV. Who were these sonnes of God Vers. THen the sonnes of God 1. These sonnes of God were not the Angels which some have supposed to have fallen for their intemperancie with women and to have begotten of them spirits as Ioseph Philo Iustine Clemens Alexandrinus Tertullian conjectured who so expoundeth that place of S. Paul that women should be covered because of the Angels lest they should bee tempted with their beauty This opinion is easily confuted 1. Because the world was punished and God was angry not for the sinne of Angels but of men vers 3. My spirit shall not alway strive with man 2. Chrysostome urgeth that place Matth. 22. in the resurrection they neither marry nor are married but are the Angels Ergo Angels are not subject to carnall affections as men are 3. If Angels fell first for the love of women then they sinned not for 1000. yeares after the creation whereas the Scripture sheweth that the Devill was a murtherer and a liar from the beginning Ioh. 8.44 QVEST. V. Devils not corporall nor mortall IT is also absurd and improbable that these were devils which did company with women and of them came Gyants as thinketh Franciscus Georgius who affirmeth devils to have bodies and a generative faculty and to company with women Of the like opinion is Psellus that the devils have bodies and they are nourished by sucking and attraction as spunges and that they are males and females at their pleasures some are of a fiery some ayrie some a watery some of a terrene nature But these are fables and fictions fit rather to be laughed at than worthy to be confuted 1. The Devils are of a spirituall not corporall nature it appeareth by that story Luk. 8. where we reade that in one man there was a legion that is six thousand Devils how could so many spirits if they were corporall be included in one body 2. If they were of a fierie watery or earthly so of an elementall nature they should bee subject to corruption mutability and mortality and so some have imagined also as Plutarch writeth of the death of the great Pan a famous Devill among the Pagans and Cardane reporteth that he heard his Father say who was above thirty years familiar with the Devils that he learned of them that they doe die decay revive againe but this fancie is contrary to the Scripture which testifieth that the Devill hath beene a murtherer from the beginning of the world Ioh. 8 44 Ergo he hath continued from the beginning of the world and how should the soule of man be immortall if these spirits which are of a more subtill nature were mortall 3. Though it were granted that Devills have a kinde of airie bodies yet could they not ingender for the power of generation agreeth onely to perfect bodies which have their materiall and distinct parts and receive nourishment 4. And they being as they say male and female should ingender among themselves in their owne kinde 5. Or if they did company with women they could not beget men but multiply their owne kinde or at the least a mixt kinde as the mule is engendred of an horse and an asse and so some likewise have conceited that the Faunes and Satyres were the off-spring of such generation As Hierom in the life of Antonie reporteth that such an one appeared unto him in the wildernesse with goats feet long crooked nailes and hornes upon his head and spake unto Antonie but either this may be held to be a fable foisted under Hieromes name or if there were any such thing it might be some monster of the wildernesse which the Devill used as his trunke to speake out of QVEST. VI. Spirits doe not generate BUt much more absurd is the opinion of Paulus Burgensis that thinketh these which companied with the daughters of men were spirits called Incubi which doe assume bodies of the aire for a time representing the shape sometime of men sometime of women in the act of generation and then they are called Succubi and thus saith he were the Giants engendred and Tostatus approoving this conceit of Incubi and Succubi seemeth to give credit to that report of Merlin that he was begotten by a spirit In these assertions and uncertaine conjectures of men some what is true some part false 1. True it is that the Devill may appeare in the shape of man or woman and dissemble and counterfeit the act proper to both not that the spirits have any delight in such carnall acts having no true but assumed and counterfeit bodies but they doe it more strongly to delude men and women and entice them to that abominable sinne of the flesh which they know hath corrupted the hearts of many excellent men as of David Salomon 2. Though spirits can take upon them the shape of bodies yet they are but so to the eye they are not true bodies being easily
but trusting to Gods long suffering hoped that it should not be so for it is evident Genes 6. that beside this speciall point of incredulity the old world was in many other sinnes outragious the earth was filled with cruelty vers 11. and in that they gave no credit to Noah Gods Prophet therein they were incredulous against God as our Saviour saith of his Apostles he that heareth you heareth me and he that despiseth you despiseth me Luk. 10.16 4. Their opinion also is to be refused which thinke that though the wicked of the old world were condemned to hell yet they might be redeemed from thence by the descension of Christ who is said by S. Peter to have preached to the spirits in prison which sometime were disobedient at which time also some have fabled that Plato at the preaching of Christ in hell beleeved and that divers others have been delivered from hell as the soule of Falconilla by the prayer of S. Tacla and of Trajanus the Emperour at the intercession of Gregory But these imaginations are contrary to the Scriptures for out of hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from thence to us Luk. 16.26 And hell is thus described Where their worme dieth not and the fire never goeth out Mark 9.46 the worme of the conscience in everlasting fire shall torment the wicked that oration which goeth under the name of Damascene is confessed by Bellarmine to be none of his and that place of S. Peter hath no such meaning as even now shall appeare 5. Neither is their conceit any thing worth who thinke that some of them which perished in the floud did repent them before they died and so went not to hell but to purgatory from whence they were delivered by Christs descending thither according to that saying of Peter but was quickned in the spirit by the which he went and preached to the spirits in prison which were in time passed disobedient c. But this place in Augustines opinion cannot be understood of the descending of Christs soule into hell 1. Augustine objecteth that Christ cannot be said to be quickned or made alive in his spirit that is his soule because it was not subject to death And therefore by the spirit he truly understandeth the divine power of Christ whereby hee preached in Noah 2. If there be preaching in hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle speaketh onely of such as were disobedient but they were not delivered by Christ. 4. It cannot be shewed in all the Scripture where the receptacle of the soules of the faithfull and beleevers is called a prison 6. Wherefore our opinion is that all those which were disobedient and incredulous in the dayes of Noah were first destroyed in their bodies in the floud and after in their soules perished everlastingly but from this number both infants must be excepted such as were of the sonnes of God who are not capable of faith and obedience and therefore were neither unfaithfull nor disobedient and such also as were ignorant of the preaching of Noah and framing of the Arke Of these God might have mercy The rest continuing still in unbeleefe everlastingly perished For it is not like that they which by the space of an hundred and twenty yeares would not repent but remained obstinate would relent in the instant of the floud Herein therefore we refuse not the judgement and reason of Rupertus Primo ulâ—imo judicio soli reprobi condemnantur soli electi servantur isto medio nec soli elects conservantur nec soli reprobi suffocantur In the first judgement when the Angels fell and the last onely the reprobates shall be censâ—red the elect saved but in this judgement comming betweene neither the Elect onely were prâ—served in the Arke for there was Cham accursed of his father nor the reprobate onely suffocated in the waters And hereunto agreeth S. Peters comparison that resembleth baptisme to the Arke 1 Pet. 3.21 but all dying without baptisme are not damned neither is it to be supposed they were all reprobates which died without the Arke QVEST. XVI Of what manner the Arke was made Vers. 14. MAke an Arke of Pine trees 1. Some thinke that no certaine kinde of wood is expressed but generally the matter whereof the whole Arke should be made which was not one kinde of wood but divers Perer. 2. But some take it for squared wood as the 70. 3. Some for wood pitched pro lignis bituminatis Hierom. tradit in Genes 4. Some for the Pine or Pitch tree because from the word gopher here used seemeth to be derived gaphrith taken for brimstone Gen. 19. sic Oleaster for gaphrith brimstone is digged out of the earth pitch which commeth from the tree hath another name it is called copher 5. Some thinke the Arke was made of the Firre tree which is the highest and straitest of all other or the Cypresse tree because of the continuance 6. But it is most like to be the Cedar as the Thargum readeth which is commended in Scripture for the height and therefore is called the Cedars of God Psal. 104.16 and beside it is most durable Plinie maketh mention of Cedar beames in the Temple of Apollo at Utica which continued from the first foundation untill his time almost 1200. yeares 7. Neither need it be doubted where Noah should have timber of sufficient length to serve for the breadth of the Arke for Plinie reporteth of a beame of the Larix tree in Tiberius reigne seene at Rome an 120. foot long and of a Cyprus tree 120. foot long He maketh mention also of the Indian trees to be so high that unneath an arrow cannot be shot over them Ex Perer. QVEST. XVII Of the measure of the Arke Vers. 15. THis length of the Arke shall be 300. cubits The Arke was six times so long as broad and ten times so long as high after the proportion of mans body as Augustine well writeth for the length of mans body from the crowne to the foot is six times the breadth from one side to another and ten times the thicknesse from the backe to the chest But many have doubted that the Arke being described to be no larger was not sufficient to containe all the beasts with their severall food and Apelles the disciple of wicked Marcion tooke occasion hereby to cavill at the whole story But this doubt may easily be removed 1. Yet we are neither forced with Origen to make of one cubit six which he calleth a Geometricall cubit for neither is there any such cubit in use which in length containeth six ordinary cubits neither doth the Scripture in other places reckon according to such cubits for whereas the Altar is prescribed to be made five cubits long three cubits high Exod. 27.
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 Ahaz is
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 they
one people with them which they could not doe with those which were uncircumcised QUEST IV. Whether Simeon and Levi their cruell act may be in part or in whole excused Vers. 25. ANd the third day when they were sore two of Iacobs sonnes Simeon and Levi. 1. Some Hebrewes excuse Simeon and Levi their fact because Hemor and Sichem first went about to breake the covenant thinking to spoile them of that they had for thus they say Shall not their flocks and substance be ours vers 23. Contra. 1. But it appeareth not that Hemor and Sichem went about any such thing they thus speake either to perswade the people who most respect their profit Mercer or they meane that by trading or having entercourse with them they should in a manner possesse their goods Perer. 2. But if it were so onely Hemor and Sichem had beene guilty of the violating of this league there was no cause to punish the whole Citie 3. And although they had reason to revenge themselves yet such a cruell massacre cannot be justified 2. Ramban excuseth this fact thinking that by the decrees of Noah if the Magistrates punished not adultery others might but who seeth not what confusion and disorder this doctrine would bring in â— that every private man should take upon him to bee a punisher of sinne The Apostle saith that the power or magistrate beareth not the sword for nought Rom. 13.4 It is peculiar then to him to exercise the sword 3. Philo allegorizeth this story by Dinah which signifieth judgement understanding the soule by Sichem the sonne of Hemor which is interpreted an Asse the brutish affections from the which Simeon and Levi the sonnes of prudence deliver the soule Lib. de migration Abrah But these allegories being devised onely and not warranted by Scripture cannot give any defence to such rage and violence 4. Some doe but in part excuse Simeon and Levi which may be considered on Gods behalfe and so the punishment was just or on the behalfe of the Sichemites who also for consenting unto that grievous sinne were justly also punished but on the behalfe of Simeon and Levi because they did it craftily this judgement was unjust sic Carthusian in libr. Iudith But this allegation maketh nothing for the justifying of Simeon and Levi their enterprise for God knoweth how to turne mens wicked acts to his glory neither did these furious men aime at any such end but sought to satisfie their revengefull minde 5. Some goe yet further that this act was not unjust quoad rem in respect of the thing because the Sichemites had grievously sinned but quoad modum they did it fraudulently Cajetan others say primum motum that the first motion to commit this slaughter was of God but they in the execution did modum excedere exceed measure Thom. Anglic. Cont. But Iacob condemneth not onely the execution but the very first device and counsell Into their secret let not my soule come Gen. 49.6 therefore the very first thought and device was evill and therefore not of God 6. Some proceed yet further and altogether defend both their fact and the manner thereof calling their craft and dissimulation a prudent caution their reasons are these 1. Because all the Sichemites were consenting unto that wickednesse and therefore they deserved punishment Cont. 1. It cannot bee gathered that all the Sichemites were consenting to the sinne of Sichem their fault was because of a carnall minde for their owne profit they received circumcision 2. And though the whole City had herein offended yet Simeon and Levi had no such calling or commission to put them to the sword 2. The place is objected Iudith 9.2 where the Lord is said to have given unto Simeon a sword to take vengeance upon the strangers that opened the wombe of the virgin and vers 4. Which were moved with thy zeale Contra. Though Simeon and Levi were ministers of Gods justice upon the Sichemites for their sinne yet they did it not without sinne and therefore against this booke which is no Scripture where their zeale is commended I oppose the sentence and censure of Iacob who saith That they did it in their selfe-will therefore not by the motion of Gods spirit and Cursed be their wrath Gen. 49.7 but if they had done it in zeale they were rather to be blessed 3. They further reason thus that if Simeon and Levi had committed such an unlawfull act Iacob would have more sharply reproved them Contra. Iacob partly considered the justice of God upon the Sichemites for the outrage committed against Dinah partly hee was moved with her complaint and moane for the losse of her virginity partly he gave place for the time to the rage of his sonnes that were in their fury and this was the cause of so easie a reprehension Mercer 4. But we reade of no restitution which Iacob caused to be made of the goods of the Sichemites taken away which Iacob would have done if the act had beene unlawfull for he saith He got it from the Amorite that is the fields and possessions of the Sichemites by his sword and bow Gen. 48.12 Contra. 1. It is not unlike but that many of the persons as the women and children taken captive were returned for they could not all remaine in Iacobs house and together with them much of the goods 2. The rest together with the ground though first unjustly had it pleased God should remaine unto Iacob as a recompence for the injurie done to his daughter as the Hebrewes tooke of the Egyptians jewels of silver and of gold without any restitution thereof in respect of their long and hard service yet neither this fact of theirs nor the other of Iacobs is here to be imitated Mercer 3. Iacob is said to get it with his sword not as though he joyned with his sonnes in the action or after consented unto it but because he by force and armes was ready to defend the possession of that ground from the invasion of the Canaanites whom God did strike with a feare they attempted nothing against Iacob or his sonnes Gen. 35.5 Mercer 5. Wherefore the best solution of this question is that although Simeon and Levi were ministers of Gods justice secretly working yet both the act and the manner thereof in respect of the instruments and executioners was unlawfull 1. Because they attempted this thing without the counsell or knowledge of Iacob whom this wrong most concerned in the ravishing of his daughter for Iacob saith Into their secret my soule enter not Gen. 49.7 2. They dissembled propounding a condition as though they would enter into a league with them and yet meant it not 3. They make religion a cloake of their cruelty and abuse circumcision to that end the ordinance of God yet Ioseph somewhat to hide the nakednesse of the fathers of that Nation in his narration omitteth to make mention of this craft 4. They put the whole Citie to the sword even those
in the true worship of God but that he urged them generally to circumcision being not of the seed of Abraham to whom that ceremonie appertained is not like Mercer 4. Ioseph is said v. 56. to breake to the Egyptians that is to sell them food for so the word shabar signifieth either because it breaketh famine or because it is broken and ground to make bread of or rather because they made their bread in thin cakes and so used to breake not to cut it Mercer 4 Places of Doctrine 1. Doct. God only the disposer and foreteller of things to come Vers. 25. GOd hath shewed Pharaoh what he is about to doe God therefore is not an idle beholde or foreteller of things to come but a doer and disposer of them which overthroweth the opinion of the heathen that ascribe the actions of men some to fatall necessity as the Stoikes some to fortune or chance as the Epicures but the Scripture telleth us that whatsoever pleaseth God be doth in heaven and earth Psal. 135.6 Further we see that onely God that worketh in the world can foretell the things that are done in the world as the Prophet joyneth them both together Shew the things that are to come hereafter c. doe good or evill c. 41.21 therefore neither spirits nor any other creatures that are not able to dispose things done in the world have the foresight or knowledge of things to come 2. Doct. Repetitions of the same thing in Scripture not vaine Vers. 32. THe dreame was doubled because the thing is established with God c. Hence then it is evident that repetitions in the Scripture are not vaine tautologies and superfluous battâ—logies but that they are set downe for more certaintie for which cause this dreame was doubled to Pharaoh Mercer like as Saint Paul saith Philip. 3.1 It grieveth me not to write the same things unto you and for you it is a sure thing 3. Doct. The holy Ghost proved to be God Vers. 38. CAn we finde such a man as this in whom the spirit of God is Augustine noteth this to be the third place in Genesis where mention is made of the spirit of God the first is Gen. 1 2. The spirit of God moved upon the waters the second Genes 6.3 My spirit shall not alwaies strive with man the third in this place quaest 134. in Gen. 4. Doct. The mutability and change of time Vers. 54. THen began the seven yeares of famine to come c. After the yeares of plenty follow the yeares of famine so after peace commeth warre after health sicknesse nothing is permanent or of long continuance here Muscul. as the wise man saith There is a time for every purpose under heaven c. a time to weepe a time to laugh a time to mourne a time to dance Eccles. 3.14 5. Doct. Of the lawfulnesse of rich apparell and other ornaments in men of honourable place and calling Vers. 42. PHaraoh tooke off his ring Ioseph commeth forth adorned with these complements of honour a ring gold chaine fine linnen riding in the second charriot So that such ornaments are not to be condemned in men of honourable place and condition if these two rules be observed that neither such things be ambitiously sought and desired as here this great honour was offered to Ioseph by Pharaoh of him not begged and that they be not used to ostentation and vaine glory And for the lawfulnesse of rich apparell and ornaments of gold in men of high place to shew their authority and the more to keepe the people in feare and obedience the testimonie of our Saviour may suffice Mat. 62.9 Salomon in all his glory was not arayed like one of these 5. Places of Confutation 1. Confut. Against superstitious shaving Vers. 14. ANd he shaved him c. Ioseph was shaved not only to cleanse himselfe from the filthinesse and smell of the prison but because it was not the fashion of that country to comâ— before the king with long and disordered haire Mercer This was a civill use of shaving they placed no religion in it as the Popelings of Rome doe 2. Confut. The vulgar Latine not wholly Hieromes translation Vers. 43. THey cryed before him Abrech This Hierome taketh to signifie a tender or young father of Abh father and rech tender delicate tradition in Gen. yet the Latine translation under Hieromes name readeth otherwise They cried before him that all should bow their knees whence it is evident that the vulgar Latin was not wholly of Hieromes doing beside it is very corrupt in divers places as vers 54. for in all the land of Egypt was bread the Latine hath in all the land of Egypt was famine 3. Confut. Against the popish prohibition of the marriage of Ministers Vers. 50. HE gave him to wife Asenah daughter of Potipherah prince or priest of On. The word cohen signifieth both a priest and a prince the Chalde readeth prince others the priest H.S. But because the priests were in great authority in Egypt and as from the Philosophers they chose Priests so out of the priests they made princes Mercer I thinke he was both priest and prince that is the chiefe and principall priest This sheweth that among the Egyptians their priests were married and had children so also was it lawfull in the old testament for the priests and in the new for the Apostles to be married and never forbidden in the Church of God till Antichrist began to set in his foot and his adherents to teach the doctrine of devils c. forbidding to marry and commanding to abstaine from meats as the Apostle saith 1 Tim. 4.1 3. 4. Confut. Against the superstitious restraine of marriage among Hebrews and Romanists Vers. 50. NOw unto Ioseph were borne two sonnes before the yeares of famine came The Hebrews note from hence that all the time of famine Ioseph abstained from the company of his wife because his children were borne before the famine came and that it is unlawfull for the man and wife to come together in the time of famine or any other common calamitie as they would gather out of Ioel 2.16 Let the Bride-groome goe forth of his chamber and the Bride out of her bride-chamber c. Contra. 1. It followeth not because Ioseph had no children borne in the time of the famine that therefore he came not to his wife all that time as though it is to be imagined that the Patriarkes when they had no children borne abstained from their wives 2. True it is that the man and wife according to the counsell of the Apostle should sometime sequester themselves for fasting and prayer but it must bee onely for a time and with consent lest Satan tempt them for their incontinency 1 Cor. 7.5 they must not then defraud one another for many moneths or many yeares Not much unlike to this Jewish conceit is the Popish restraint of marriage in the time of Lent for the holinesse
of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or else the
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 chap. 7. that either
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 offend against this precept Qui Christi
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 was Nathaniel a true Israelite in whom there
Yet here it is further to be considered that there were two sorts of high places for some were consecrated to idolatry as those which Salomon had built about Jerusalem for Ashteroth Chemosh and Milchom which places Iosias defiled 1 King 23.14 There were other high places where the Priests of the Lord offered sacrifice to the Lord whom Iosias also put downe not suffring them to come up to the Altar of the Lord but onely to eat of the unleavened bread among their brethren 1 King 23.9 who if they had beene idolatrous Priests could not have beene permitted to eat of the unleavened bread Tostat. quast 44. QUEST XXVI How God is said to come and goe and how he is said to be in the world Vers. 24. I Will come unto thee c. 1. God neither commeth nor goeth by moving from place to place for that which is infinite and in every place cannot move or change the place for where any moving is there one place is left to goe unto another but God being of an infinite essence is in all places alike 2. Yet though God be in every place yer he occupieth no place Nihil magis indivisibile minùs occupans quà m Deus Nothing is more indivisible and lesse occupying a place than God is An Angell cannot enter into a mans soule Deus tamen illabitur ei totus intus manet c. Yet God doth enter into a mans soule and wholly remaine within it 3. There is some similitude herein betweene God who is an infinite Spirit and the other finite spirits as namely the soule of man which is said to be tota in toto corpore tota in qualibet parte whole and all in the whole body and whole and all in every part which is to be understood not after one and the same manner There is a threefold union betweene the soule and the body unitur ei ut finis it is united unto it as the end for the body is ordained to this end to be perfected by the soule secondly it is united unto the body as the forme thereof for by the joyning of the soule to the body as the forme a man is distinguished in his kinde from all other creatures and in this sense the soule as the forme is whole in the whole body Thirdly the soule is united to the body tanquam motor as an agent and mover so it giveth power to the eye to see to the eare to heare and to every other part a severall faculty and power and thus also the soule is said to be whole and all in every part Now then as the soule is in the whole body and yet in no one part more than in another so is God in the world comprehending all and himselfe not being comprehended 4. Further thus it may be shewed that God is not in any place neither moveth from place to place for other finite spirits because they are compositi ex actu potentia they consist of an act and a power or possibility they being in one place have a power or possibility to be in another therefore God because he is purus act us a pure act must of necessity be every where for otherwise he should not be altogether in act if being in one place hee had not a power or possibility to be in another for then he should not be actually there but in power and possibility only 5. As a finite spirit is said to be in that place in quo applicat virtutem suum where it doth exercise and apply the power as the soule is in the body because it only exerciseth the vertue and power in the body so God because hee exerciseth his power in and over all the world must needs bee in every place of the world 6. God therefore is said two wayes to be in the world secundùm potentiam virtutem according to his power and vertue and secundùm essentiam according to his essence And yet God is so in the world as yet he is not included and limited in the world and he is so without the world as yet not excluded out of the world as Augustine saith Deus est in mundo non inclusus extra mundum non exclusus supra mundum non elatus infra mundum non depressus God is in the world but not included without the world but not excluded above the world yet not elevated or lifted up and under the world yet not depressed or put under c. which must be understood according to Gods essentiall presence for according to his power and working he is only in the world because he worketh in the world 7. And although the power of God be infinite so that if there were other worlds beside this thither Gods infinite power would extend it selfe yet the action or exercising of that power in the world is finite quia actio non potest esse major quà m id quod sit the action cannot be greater than that which is wrought or made therefore because the world is finite the action or exercising of the divine power in the world is finite and determinate likewise yet the divine power in it selfe remaineth infinite 8. Now then God is said to goe from place to place not in respect of his essence but of his power and vertue and of this power of God there is a double action one generall whereby God governeth the world and worketh in every place and so God cannot be said to goe from place to place because this generall power worketh in all places and at all times there is a speciall action or operation of the divine power as when he worketh miracles and wonders and sheweth manifest signes of his power and presence more in one place than in another And according to this speciall operation the Lord is understood to goe and come thorowout the Scripture Tostat. qu. 46.47 And so in this place he saith I will come and blesse thee Veniam occulta inspiratione benedicam corporali spirituali benedictione I will come by secret inspiration I will blesse thee both with corporall and spirituall blessings Gloss. interlinear QUEST XXVII Whether it were not lawfull to goe up by steps to the Altar Vers. 26. THou shalt not goe up by steps unto mine Altar 1. All kinde of ascending unto the Altar is 〈◊〉 forbidden for the Altar being three cubits high chap. 27. the Priests could not minister without some ascent and rising up to the Altar there was therefore Quidam ascensus sin◠gradibu◠punlatim ascendendo A certaine ascent or going up without steps rising by little and little as ◠Salomon thinketh Lyran. Ascensus erat continuns de terra the going up was continued by the rising of the earth Tostat. 2. Therefore all steppings up being forbidden for the reason after alleaged lest their nakednesse should be seene magis vetantur gradus scalae ligneae the steps or scales of woodden ladders are more forbidden for by such climing
the uncleane nor â—â—y part thereof were not to bee brought into the Tabernacle The cleane beasts were of two sorts either such which they might eat of but not sacrifice as the Hart the Rocbuck and the like but these being uncleane in respect of any religious use because they were not to be sacrificed no part thereof was to be brought into the Tabernacle And as for the cleane beasts which might â—e sacrificed the fat thereof was to be burned upon the Altar Tostat. qu. 6. 2. These spices were of two sorts some were to be tempered and incorporate together to make a soft and liquid ointment and some to be beaten to powder to make a sweet perfume they were to bring them not mixed or compounded but in their simple nature for neither did they know how to compound them but Moses by Gods direction shewed after how they should be made and beside if they had brought the ointment and perfume ready compounded there had beene danger lest they should have prophaned it for their private uses which is straitly forbidden chap. 30. Tostat. qu. 8. QUEST XIV Of the mysticall and morall application of these divers oblations COncerning the spirituall application and end of these divers oblations 1. Beda doth mystically interpret them by the gold he understandeth a sincere faith more precious than gold by silver the confession of faith by the blew or silke colour the lifting up of our hearts to heaven by the purple the sufferings and passions which are endured for the truth by the double scarlet the two fold love of God and our neighbours by the silke the chastity of the flesh by the goats heire whereof they made sackcloth repentance 2. But Rupertus application is more fit and lesse curious by these divers oblations he understandeth the divers gifts which God hath bestowed upon his Church As some he gave to be Apostles some Prophets some Evangelists Haec grandia dona aurum argentum sunt c. These great gifts are as the gold silver and precious stones whereby the spirituall Temple is built 3. Likewise Procopius maketh this morall use that as here the Lord accepteth not only the gold and silver sed neque laâ—aem caprinam aspernatur c. so neither doth he despise even the goats haire if it be offered with a franke mind c. So God refuseth not the smallest and meanest gifts which are offered unto him in faith as our blessed Saviour commended the devotion of the poore widow that threw two mites into the treasury QUEST XV. Of the signification of the Sanctuary and wherefore it was ordained Vers. 8. ALso they shall make me a Sanctuarie 1. Some Hebrew Rabbines as R. Abraham Ab. Ezra doe very curiously by the Tabernacle decipher the three worlds the Intellectuall world where is the seat of God with his Angels for so over the Arke was Gods mercy seat and the Cherubims stretching their wings over it represented the Angels and blessed Spirits And the Materiall world as they would have the blew covering to signifie heaven the vaile the clouds the seven lampes the seven planets by the fire on the Altar and the water in the laver they understand the element of fire and water So the third world which is called the little world which is within man they would have represented by this Tabernacle as in the Arke there were two tables so there is in mans minde understanding and reason as there were divers instruments in the Tabernacle for divers purposes so in man there are divers organicall parts for the naturall functions and operations And in this curious manner the Rabbines goe on pleasing themselves in their owne fansies whereas the Lord ordained not his Tabernacle for any such end or purpose but onely that they might have a place where to professe the worship of God that he might dwell among them and shew them comfortable signes of his presence in hearing their prayers and granting their requests 2. Yea these Rabbines to their curiosity adde impiety for they thinke that God ordained the Tabernacle and the instruments of divers figures and divers mettals Vt diversae virtutes à coelestibus influxae recipiantur c. That thereby divers vertues should have their influence from the celestiall bodies and to this end they say the Temple was afterward built at Jerusalem because of some supernaturall influence in that place more than in others In which Rabbinicall assertion Ab. Ezra bewrayeth 1. Both impiety making God as an Inchanter or Sorcerer working by figures and mettals as Magicians in their inchantments observe such things whereas the Lord by his Law condemneth all such superstitions 2. As also absurdity tying the Lords supernaturall working to certaine places and instruments Gods naturall operation indeed is exercised by such naturall subordinate meanes as he hath appointed but his supernaturall worke is not limited to places nor meanes 3. Likewise an impossibility followeth in making corporall and materiall things the instruments to convey spirituall graces whereas spirituall things are not derived but by spirituall meanes Tostat. qu. 9. 3. But the true ends wherefore the Sanctuary was ordained where these First the Historicall that seeing God had made the Israelites a peculiar people to himselfe that they might have a peculiar kinde of worship from all other nations therefore God appointeth a certaine place with certaine persons and Ministers by whom certaine rites and ceremonies should be performed whereby he would be worshipped with more reverence sanctity and purity than the Gentiles worshipped their gods Tostat. qu. 9. Secondly for the mysticall end Beda saith that this earthly Tabernacle representeth the heavenly unto the similitude whereof we should conforme our selves in earth Si ad Angelorum in coelis consortia tendimus debemus vitam eorum in terris c. imitari If we tend to enjoy the company of Angels in heaven we should imitate their life in earth The Tabernacle also signifieth Christ by whom God is worshipped and in whom God doth manifest himselfe unto us Simler Thirdly every faithfull man is this Temple of God as the Apostle applieth it Ye are the temple of the living God as God hath said I will dwell among them and walke there Whereupon Bernard maketh this morall application Et nos mundemus conscientiam nostram c. And let us purge our conscience that when the Lord commeth paratam in nobis inveniat mansionem he may finde in us a mansion prepared QUEST XVI How the Lord is said to dwell in the Sanctuary Vers. 8. THat I may dwell among them 1. God hath three kinde of temples Habitat principaliter in seipso c. He dwelleth principally in himselfe because he onely comprehendeth himselfe as Apocal. 21.22 The Lord God almightie and the Lamb are the temple of the celestiall Ierusalem Habitat Deus in doâ—â— sacrata c. God also dwelleth in his sacred house by that spirituall worship which is there exhibited unto him Habitat Christus per
thinke diversum aliquid hic notari that some divers thing is here noted than before for in the same sense the Lord is said to goe before them and to goe with them in the middest of them But in that the Lord saith againe vers 17. I will doe this thing also which thou hast said it is evident that Moses added somewhat to his former request and begged somewhat which was not yet granted though Calvin thinketh it is but the repetition of the same thing tollenda dubitationis causa to take from Moses all doubting So also Oleaster 2. Some doe thinke that Moses here asketh a divers thing from that which the Lord granted where there are divers opinions 1. Lyranus taketh it that whereas God promised to goe before Moses he further entreateth that hee would totum populum praecedere goe before not him only but all the people c. But the Lords promise was generall that his presence should goe before not expressing whom and Moses request which the Lord yeeldeth unto wherein hee maketh mention of the people vers 13. sheweth that the Lord so meant that hee would be a guide to all the people 2. Cajetan saith because the Lord had promised only in generall My face shall goe not expressing whether antâ— eos cum eis post eos before them with them or behinde them now he entreateth that hee would goe with him But Moses repeating Gods words doth put to no such limitation only hee saith If thy presence goe not carrie us not hence by which repeating of Gods words Moses knew well enough that God promised to goe before them 3. Rupertus therefore and Tostatus follow this sense that because the Lord by his presence might understand some Angell he presseth God yet further that he would goe himselfe with them But this answer is granted upon the oversight of the Latine translation which readeth here If thou wilt not goe before whereas in the originall it is being well translated If thy presence goe not So that Moses by Gods presence understandeth God himselfe as hee expoundeth vers 16. shall it not bee when thou goest with us 4. Wherefore in this reply Moses partly confirmeth the Lords answer by shewing the inconvenience that would follow that it were better for them to remaine there still than without Gods presence to goe on and offer themselves to infinite danger partly hee intreateth that God would not onely goe before them as he did before others of the Heathen whom he used in his service as he raised and stirred up Cyrus whom he conducted as the Lord saith by his Prophet Thus saith the Lord to Cyrus his anointed whose right hand I have holden to subdue nations before him c. I will goe before thee and make the crooked strait c. But that the Lord would also dwell among them in his Tabernacle as he purposed And therefore the Lord herein condescending to Moses saith afterward vers 17. I will doe this also which thou hast said that is Non solum praibo sed vobiscum ero I will not only go before you but with you also Gallas So Moses also in saying that the people may have preheminence entreateth ut non cesset Deus facere signa coram gentibus that the Lord would not cease still to doe signes and wonders for his people before the nations that they may know that God is among them Ferus Simlerus Osiander For the faithfull are not satisfied nisi Deum totum habeant unlesse they have God wholly and all Ferus QUEST XXXII Why Moses addeth Carrie us not hence seeing even in that place also they had need of Gods protection Vers. 15. CArrie us not hence 1. Calvin so understandeth Moses here as though hee should meane that it were better perire in deserto to perish in the desart than to goe forward without Gods presence But Moses by no meanes would have wished the perishing of the people for whose preservation he intreated so earnestly before wishing himselfe rather to be raced out of Gods booke than them to perish 2. Rupertus draweth it to a mysticall sense Carrie us not hence c. Quid attinet nos vivere c. To what end should we live and beget children unlesse thou come which onely canst regenerate unto life those which are borne to death c. He applyeth it to the comming of the Messiah but the phrase here used Carrie us not hence sheweth that Moses here speaketh of going into the land of Canaan for otherwise the Messiah might have beene given unto them as well in this place as in Canaan 3. His meaning therefore is melius esse iter non ingredi that it were better for them not to goe thence at all unlesse God would be their guide Simler not to stirre one foot from thence 4. Which Moses speaketh not as though they needed not Gods protection and preservation there but because they were subject to many more dangers in walking forward still for they were to passe by the countries of divers nations who would suspect them as having a purpose to invade their land whereas now remaining still they should not be molested of any Tostat. qu. 16. QUEST XXXIII Why it is added People upon the earth Vers. 16. ALL the people that are upon the earth 1. This is not added by way of distinction as though there were any people under the earth they which are gone out of the world are called people as Abraham is said to be gathered unto his people but not properly because they are spirits and not men in hell there can be no people because there is no order nor communitie as where a people is there is a mutuall communitie and they are governed by Law nor yet in heaven is there said to bee a people properly their bodies being laid aside their spirits only there living in bliffe 2. Neither are those which are called Antipodes which dwell on the other side of the earth under but upon the earth as we are 3. Sed positum est ex superabundantia This is added of abundance for more plaine evidence and demonstration Tostat. qu. 16. QUEST XXXIV Whether Moses desired to see the verie divine nature and essence of God Vers. 18. I Beseech thee shew me thy glorie 1. Ferus thinketh that Moses only asked of God to shew him certaine signes and evidences of his glorie quibus omnes homines te agnoscant credant whereby all men may acknowledge thee and beleeve in thee But this had beene a lawfull request and the Lord would not have denied it 2. Some thinke that Moses desired ostendi sibi aspectabilem formam divinae majestatis that there might be shewed unto him some visible forme of the divine Majestie not for his owne satisfaction but to content the rude people that he might make some description thereof unto them who desired to be instructed by some visible demonstration which was the cause why they caused in Moses absence a Calfe
to idols see likewise concerning other meats forbidden by Moses Law great question did arise betweene the converted Jewes and the beleeving Gentiles for the deciding of which controversie Saint Paul giveth two rules first That they should not judge one another Rom. 14.13 that he that did eat should not condemne him that would not eat secondly that they should not grieve or offend one another with their eating ibid vers 15. that they should abstaine from eating such things at the least in their brothers presence And after this the Church came together and decreed that for a time in regard of the weake they should abstaine from strangled and bloud Act. 15. Tostat. quâ—st 13. 4. But this further must be considered that Christians now have a greater liberty than the Israelites had for they are simply forbidden to goe unto the Gentiles feasts or to have any fellowship with them lest by little and little they might be drawne to partake with them in their idolatry But S. Paul allowed Christians to goe unto the feasts of the Gentiles and to eat of their sacrifices so it might be done without offence 1 Cor. 10.27 Gallas 5. And the reason hereof why the Israelites are forbidden to communicate with the Gentiles and to eat and drinke with them may thus further be declared For the communion of some is forbidden to the faithfull two wayes either in poenam illius cui communio fidelium subtrabitur for a punishment to him from whom the company of the faithfull is withdrawne as the incestuous young man was excommunicate among the Corinthians or ad cautelam eorum quibus interdicitur for their warning and heed-taking which are so forbidden others company And if so the faithfull be strong in faith and are more like to win the Infidels than to be corrupted by them they are not forbidden their company but if they be weake and such as easily may be drawne away the company of Infidels to such is dangerous Thomas And of this sort were the Hebrewes who were weake and prone to idolatry and therefore the Lord forbiddeth them all entercourse and communion with the Gentiles QUEST XXXIV Why marriages with the Idolatrous were forbidden and in what cases Vers. 16. LEst thou take of their daughters to thy sonnes 1. The Israelites were forbidden to take wives unto their sonnes from the idolatrous Heathen lest they might draw them also unto idolatry men must not deceive themselves in such marriages and thinke that they may draw their wives or the wives the husbands rather unto the true religion which they professe then to be corrupted by them For how knowest thou a man te uxorem lucrifacturum that thou shalt gaine thy wife to thy religion or thou woman that thou shalt perswade thy husband Gallasius Shall a man thinke himselfe more wise than Salomon whose heart was perverted by his wives and to please them he fell to most grosse idolatry Simlerus 2. Yet it was lawfull for the Israelites to take to wives such of the Gentiles as were converted to their religion as is evident Deut. 21.13 as Boaz married Ruth who had then imbraced the true religion and worship of the God of Israel as she said unto Naomi Thy people shall be my people and thy God my God Ruth 1.16 3. But the example of â—â—hlan and Chilian will be objected the sonnes of Elimeâ—ech who tooke unto them wives of the Moabites Orpah and Ruth who were not then converted to the faith of Israel for then Naomi would not have bid them returne into their country as shee did Ruth 1.12 for that had beene to give them occasion to commit idolatry Therefore this marriage is excused by the necessity of that place where Mahlan and Chilian sojourned namely in Moab for the space of ten yeeres where were no women of their religion and so they were faine to take them wives from the Moabites 4. Now further as it was unlawfull to take wives to their sonnes from the Gentiles so was it also forbidden that they should give their daughters to their sonnes Deut. 7.3 which of the two was the more dangerous 1. For the man is the head of the woman and so the Israelitish wife should come in subjection to a Pagan and by this meanes dishonour her nation 2. The man being of greater power might use more violent meanes to force the wife to Gentilisme than the wife could to draw the husband 3. The children also were more likely to be corrupted which are brought up according to the fathers minde Tostat. quaest 14. An example whereof we have in that blasphemer that was stoned to death who was the sonne of an Egyptian and of an Israelitish woman Levit. 24. QUEST XXXV Why the images are called molten gods Vers. 17. THou shalt make thee no molten gods 1. The Gentiles so called their idols communi populari errore by a common and popular errour as now among the Romanists the common people call their images their Saints But the wiser sort among the Heathen did not take the idols to be their gods but only representations of them yet that excused not their idolatry no more than the like pretense now among the Papists that they use images only to put them in minde of God Simler 2. But an idoll is farre from being God or having any divine thing in it that as the Apostle saith It is nothing in the world not in respect of the matter but of the signification for it neither representeth the true God who is a Spirit and hath no bodily shape nor yet the false gods which are nothing at all in the world Marbach 3. By one kinde of molten images all the rest are forbidden whether they be graven carved painted locutio est à parte totum significans it is a manner of speech taking a part for the whole Augustin Iunius But he giveth instance of molten images because of the molten calfe which they had lately made Lyranus 4. If it were unlawfull for them to suffer the Gentiles idols to stand but they were to breake them downe much more were they not to make them new Simler And so often is this Law repeated because of their pronenesse to idolatry Tostat. QUEST XXXVI Why the principall feasts of the Israelites are here rehearsed Vers. 18. THe feast of unleavened bread 1. The Lord renuing now his covenant with his people which was interrupted by their apostasie and falling away doth also againe prescribe unto them these festivall solemnities which they should observe unto him therefore renovato foedere repetuntur the covenant being renued they are also repeated Borrhaius 2. Another reason of this repetition is ne otiosus populus ceremonias Gentium aemuletur lest the idle people should have followed the ceremonies and superstitious festivals of the Gentiles the Lord prescribeth them certaine feasts wherein they should be occupied in setting forth of his praise Lippom. 3. Rupertus giveth this note Haec iteratiâ— praeceptorum Iudaeis carnalibus
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 stones