sinne of idolatrie as Tostatus confesseth that he sinned Nec tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any
might bring forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God
called regius cubitus the Kings cubit was the common cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the
prudence 4. And yet Athenaeus reporteth that Hiero King of Sicilie caused a ship to be made of such bignesse that there went unto it as much timber as sufficed to make 60. other ships three hundred workmen beside labourers were employed one whole yeere in this worke there were in it three divisions one above another and twenty rankes of oares it had also within it a fish-pond wherein were great and small fish the received report of this great galliasse may move them not to be so incredulous concerning the Arke Vers. 10. Noah begat three sonnes c. Because Noah was five hundred yeare old before he begat any children and afterward abstained an hundred yeare for so long it was to the floud and begat no more children hence Pererius inferreth that the gift of continency is not impossible against certaine heretikes as he calleth them meaning protestants Contra. 1. It is untrue that we affirme this gâ—ft to be impossible but we say that it is rare neither is in every mans power to obtaine as they teach that any man that will may have that gift it followeth not because Noah had that gift of abstinence that all therfore are capable of it S. Paul saith every man hath his proper gift of god one after this manner another after that 1 Cor. 7.7 it is then a proper gift to some not common to all 2. And though Noah was a chast and temperate man in marriage yet it may be doubted whether he continued so long unmarried or did forbeare so long after 6. Places of exhortation and morall duties nt 1. Vers. 2. The sons of God saw the daughters of men that they were faire We see the fruits of such marriâ—ge as is enterprised only upon a carnall appetite and with persons of a diverse profession therefore the Apostle saith be not unequally yoaked c. 2. Vers. 3. My spirit shall not alwayes strive c. Gods mercy appeareth that threatneth before he punisheth that by his threatning men might learne to amend â—ut nobis correctis miâ—as ad opus minime perducat that we being amended his menacing need take no effect Chrysost. so the Apostle saith despisest thou the riches of the bountifulnesse of God c. not knowing that the bountifulnesse of God leadeth thee to repentance Rom. 2.4 3. Vers. 4. There were Giants By this we see that they which fall away doe run â—rom one extreme to another as these which were in outward profession the sonnes and worshippers of God falling away became cruell and outragious tyrants of such the Apostle saith that it is impossible that they which were once lightned if they fall away should be renued by repentance Heb. 6.5 6. 4. Vers. 9. Noe was a just man in his â—ime Though all the world even where Noe lived were given unto wickednesse yet the Lord preserved him We learne therefore that although we be environed on every side with the wicked yet we should not doubt but that the Lord is able to preserve his and that therefore as the Apostle saith we should shine as lights in the world in the midst of a naughty crooked nation Phil. 2.15 CHAP. VII 1. The Method THis Chapter hath two parts 1. of the entrance of Noah and the creatures into the â—rke from v. 1. to v. 10. 2. concerning the floud 1. God prescribeth what Noah should doe for himselfe vers 1. for the â—easts and fowles as touching their number of some to take seven of some â—wo for their kinde male and female vers 3. the reason expressed vers 4. Then Noah sheweth his obedience in entring himselfe vers 6.13 and the â—easts vers 8 9. the creeping things and fowles shew their obedience in comming vers 14.15 Gods providence in shutting of them up vers 16. 2. First the causes of the floud are set forth vers 11. secondly the manner in the time when it came after seven dayes vers 10 how long it prevailed forty dayes vers 12. how farre it exceeded vers 20. how long it continued before it abated that is an 150. dayes vers 24. thirdly the effects of the floud it beareth up the Arke vers 17. it destroyeth all flesh beside those in the Arke vers 21. to 23. 2. The grammaticall or literall sense v. 5. yet 7. dayes S. before 7. dayes that is expired T. after 7. dayes cater v. 4. I will destroy all the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. all the substance caet heb teâ—hem a substance or living body any thing that riseth from the ground v. 8. the seven and twenty day S. the seventeenth day caet v. 10. and upon the seventh day T. after seven dayes caet v. 13 in this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. in articulo in the point or article of this day H. Ch. in the selfe saâ—day B.G.T. in the body of this day heb gneâ—sem a body v. 14. every bird of every feather wanting in the S. the rest have it v. 16. God shut his Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without S. God shut him in deforis without H. God protected over him Ch. shut him in round about B. shut him in G. God occlusit pro eo shut up for him T. bagnado over him heb The explanation of doubts or theologicall explication QVEST I. Why Noah prayed not for the old world as Abraham did for Sodome Vers. 1. THey have seene righteous before me c. 1. He was not onely righteous in respect of men but before God his righteousnesse was in truth 2. Whereas before Moses added that hee was just and upright Gen. 2.9 the Hebrewes hence gather because he is not here also said to bee upright but only just that he is commended only because hee was not unjust and cruell towards men But seeing it is said he was just before God the other addition need not for God seeth the heart 3. The Hebrewes doe further extenuate Noahs faith some saying that he thought not that God would destroy the world but that he threatned onely some that Noah only prayed for himselfe and not for the world as Abraham did for the Sodomites and therefore for these his oversights hee afterward offered sacrifice But they blame Noah without cause the reason why he prayed not as Abraham did for others for that hee saw them incorrigible and already God had given sentence that the world should be destroyed but when Abraham prayed for Sodome no sentence was as yet gone forth against them The sacrifice which Noah offered afterward was an oblation of thankesgiving for his deliverance not a deprecation for any such particular offence Mercer QVEST. II. Of the difference of cleane and uncleane beasts Vers. 2. OF every cleane beast c. 1. Some beasts were counted cleane some uncleane not simpl◠〈◊〉 respect of their nature and creation for God saw that all things were good neither in regard onely of mans use because some were more fit for food than others but chiefly by
them that gave them their several tongues hom 11. in Numb But the text it selfe overthroweth this opinion v. 9. The Lord Iehovah did confound their languages 3. Confut. Against Celsus that saith Moses borrowed of other writers THirdly Celsus objected that Moses borrowed this story of the towre of Babel of those that write of the Gyants called Aloides how they cast downe a great towre But Origen answereth that the writers of that history were after Homer who was after Moses so that he could not take any thing from them lib. 4. cont Cels. It is more like that they corrupted the true story of Moses with the Poeticall fictions 4. Confut. Against the Pagans that fable of the beasts that they had sometimes one language 4. CErtaine Pagans not beleeving that the world was not any time of one language compare this narration of Moses to that fable of the beasts that sometime they had all one language and one understood another till such time as they sent an embassage to the Gods that they might bee alwayes in their flourishing youth and never be old and for this their proud request their speech was confounded that now one understandeth not another The like truth say they is in this narration of Moses For how is it like that they could in that instant every man forget his former speech ex Philone But this is a doltish comparison betweene reasonable men and unreasonable beasts those being no more capable of speech than they are of reason And seeing all the world tooke beginning from one man before the floud from Adam after the floud from Noah why should it seeme incredible that the world used one language And why should it seeme unpossible that God to whom all things are possible in that instant could make them forget their language seeing that some diseases as the Lethargy doe bring such forgetfulnesse as that the patient knoweth not how to call things by their names and Pliny writeth of Corvinus Messala that he forgot his owne name 5. Confut. Against Philastrius that all the world was of one language not divers before 5. PHilastrius counteth it an hereticall opinion that all the world was of one language before the tower of Babel they are said so to be saith he that although they spake divers languages yet they one understood another and so in effect it was but as one But the text is contrary that the whole earth was of one language and one speech not of one understanding but of one lip as it is in the hebrew that is they framed their words and language after the same manner And how could every man understand so many languages which are held of most to have beene not so few as seventy without a miraculous gift such as the Apostles had and whereas Moses maketh mention of divers languages in the 10. chap. v. 5.20.31 there that is spoken by way of anticipation And here Moses setteth forth the beginning and occasion of the diversity of languages by a certaine figure called hysterosis which declareth that last that was done first setting the effect before the cause 6. Confut. Against Philo that this division of tongues is to bee understood historically not in allegory 6. FOurthly Philo draweth this story of the confusion of tongues to an allegory to signifie the confusion of vices Hoc est nunc propositum sub figura confusionis linguarum dijicere constipatuâ— vitiorum cuneum This is Moses purpose under this figure of confusion of tongues to cast downe the conjoyned muster of vices for to speake properly this parting of one language into many is a separation rather than a confusion Contra. 1. After this manner the whole story of Genesis may bee allegorized so that we should have neither creation of the world nor inundation of the same in true history but in devised allegory 2. This division of tongues is called a confusion not in respect of the divers speech which was indeed divided not united or confounded but of the speakers who were confounded in their affection in being astonished at so suddaine an alteration in their memory in forgetting their accustomed speech in their understanding because they one understood not another in their worke which was confused the server bringing one thing when the builder called for another 7. Confut. Against Plato and Aristotle 7. PLato his opinion is that words have their force and meaning from nature Aristotle that they were first framed as it pleased man But here wee learne that God gave unto man speech and he infused into men at once diversity of languages 8. Confut. Against the Lutherans that make an omnipresence of Christs body 8 Vers. 5. THe Lord came downe the Lutheranes Vbiquitaries that maintaine an omnipresence and ubiquity that is an every-where presence of Christs flesh being pressed by this argument that Christs body doth move from place to place therefore it is not every where doe answer out of this place that God is said to move and descend and yet he is every where But the reason is not alike for to ascend and descend is spoken of Christs body truly and properly but of the God-head only metaphorically and figuratively 9. Confut. Against the latine service in popery 9. Vers. 9. THerefore the name was called Babel because their language was so confounded that they one understood not another so what is the Church of Rome to bee counted but another Babel and synagogue of confusion where the people understand not the Priest noâ— one another in their latine service and prayers Muscul. 10. Confut. Against Pererius the marrying of the uncle and neece unlawfull 10. Vers. 29. THe name of Abrahams wife was Sarai who is held to be the daughter of Haran Abrahams brother which marriages were not then forbidden by any law but afterwards they were where the errour of the papists and namely of Bellarmine and Pererius may be noted who affirme that it was not forbidden by Moses law for the uncle to marry his neece for Othoniel the younger brother of Caleb married Achsa Calebs daughter Iud. 1.13 Contra. 1. To marry in this degree is forbidden in Leviticus by necessary collection Levit. 18.12 Thou shalt not uncover the shame of thy fathers sister for she is thy fathers kinswoman doth not the same reason hold for the other sex thou shalt not uncover the shame of thy fathers brother for hee is thy fathers kinsman Where the degree is prohibited in the male it holdeth also in the female sex unlesse they will say because the law saith thou shalt not cover thy neighbours wife and expresseth not thy neighbours husband that therefore the one should bee lawfull and not the other 2. Othoniel was not the brother of Caleb but either his nephew as the Septuagint read Othoniel the sonne of Kenez adelphon the brother of Caleb namely Kenez for so is the construction in the greek or else as Iunius collecteth Othoniel and Caleb were brothers children Caleb
the birth of Esau and Iacob which was 15. yeare before Abrahams death and 63. yeares before Ismael died for Abraham lived 175. Ismael 137. yeares and where Isaack was younger than Abraham by 100. and than Ismael by 14. they are found so long to have lived after the birth of these twins from hence then it is evident that the order of time is not alwayes observed in the sacred histories but that sometime is set downe first which was done last 3. Doct. Against the casting of mens nativities Vers. 23. THe elder shall serve the younger This example is urged by Augustine against the Genethliakes that is casters of mens nativities for hereby the vanity of their observations appeareth in that these two twins conceived at once and borne together were of such divers natures and qualities August de civit Dei lib. 4. c. 5. And whereas they answer that in the birth of twins there may bee great diversity by reason of the swift motion of the planets which change their aspects and conjunctions every moment as one Nigidius Figulus would demonstrate by the example of a wheele which while it was swiftly carried about he marked twice with inke which markes when the wheele had left running were found not to be farre asunder whereby he would insinuate that in a small distance of time a great part of the celestiall globe may be turned about But to this fansie Augustine answereth that if the celestiall motions be so swift and continue not in one stay then hardly can any man discerne under what constellation any is borne and Gregory thus wittily derideth their follies that if Esau and Iacob were not therefore borne under one constellation because one came forth after another by the same reason neither can any be borne under one constellation because hee is not borne all at once but one part after another Hâ—m 10. sup Evangel 5. Places of Confutation 1. Confut. Against Limbus patrum Vers. 8. WAs gathered to his people c. This the Popish writers do understand of the fathers in Limbus patrum whither Abraham also went sic Lyran in Gen. 49. Rupert lib. 6. in Gen. cap. ult Contra. 1. The place to the which Abraham went is called Abrahams bosome Luke 16 which Augustine by no meanes thinketh to have beene a member or part of hell as they make Limbus 2. The Apostle sheweth to what people the faithfull are gathered Ye are come c. to the company of innumerable Angels c. to the spirits of just and perfect men Heb. 12.22 23. Where then the spirits of just men were there also were the Angels for so we read that Lazarus soule was carried by the Angels into Abrahams bosome But the Angels are not in Limbus patrum upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus who by this people to the which Abraham was gathered understand the society of Angels which is in no place but heaven Lyranus also holding that all the just men from the beginning of the world went to Limbus is confuted by Paulus Burgens who saith that Abraham was the first that went to Limbus because of him first this phrase is used in Scripture That he was gathered to his people Thus we see that these Patrons of Limbus cannot agree among themselves for what certainty of opinion can there be which is not grounded upon Scripture 2. Confut. Election is not of good works foreseene Vers. 23. THe elder shall serve the younger S. Paul inferreth upon this text that wee are not elected by workes but according to the purpose of him that calleth Rom. 9.11 here then the errour of the Pelagians is confuted who taught that men were elected for their good workes fore-seene of God before But this errour is repugnant to Scripture Eph. 14. He hath chosen us in him that we should be holy he saith not because we were holy so that good workes are not a precedent cause of our election but a consequent effect thereof 3. Confut. The soules merited not before they came into the body HEre also that errour ascribed to Origen is overthrowne who thought that the soules have a being before the bodies and that they are disposed of in this life according to the merit of the former life which they lived in before they entred into the body for the Apostle expounding this place saith before they had done either good or evill and immediately before yer the children were yet borne Rom. 9.11 therefore before they were borne they had neither done good nor evill 4. Confut. S. Paul alleageth the examples of Esau and Iacob not for temporall election or figuratively onely of eternall but originally and properly IT is therefore evident 1. That neither Moses writing this prophecie The elder shall serve the younger did not only speake of the externall inheritance and preeminence of Iacob before Esau neither did Paul so understand Moses for then the example had not beene pertinent to S. Pauls purpose who goeth about to prove these two things that all are not the children of promise which are the children of Abraham after the flesh which he shewed by the instance of Ismael and Isaack vers 7. The other point is that Gods election is of grace not by workes as appeareth in the example of Esau and Iacob wherefore the one was hated of God the other loved before they had done good or evill If the Apostle then had brought in an example of temporall election it had been impertinent seeing thorowout the Chapter he treateth of eternall 2. Neither yet was this outward preheminence of Iacob and refusall of Esau a signe onely and figure of their eternall election and reprobation as Lyranus in 1. Malach. And therefore not directly implied in the words but so applied by the Apostle for as the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.4 that is Gods love or hatred is not discerned by the condition of outward things 3. Neither is it the literall and historicall sense only to shew that Esau was temporally rejected but. S. Paul by his divine spirit doth draw it to a mysticall sense as Pererius thinketh in 25. Gen. numer 45. for S. Paul understandeth Moses no otherwise than Malachy did Esau have I hated Iacob have I loved chap. 1.1 who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob 4. Wherefore the truth is that the very literall and proper sense of these words The elder shall serve the younger written first by Moses and cited by S. Paul doth principally describe the everlasting state and condition before God and are especially to be referred to the celestiall inheritance but secondarily the promise of the externall inheritance of Canaan is here also comprehended This may be made evident by these two reasons 1. That is the proper sense of the place which is principally and chiefly intended by the Spirit but so is this spirituall sense as
but the goodnesse and wholesomenesse of the ayre and the sweet influence of the starres as Moses further explaneth this prophecie Blessed of the Lord is his land for the sweetnesse of heaven and for the dew c. for the sweete increase of the Sunne and for the sweet increase of the Moone Deut. 33.13 14. 2. By the blessings of the depth is meant not onely the earth below as the Septuag but the rivers and springs which doe arise from beneath and water the earth Mercer 3. By the breasts and the wombe are signified not onely the plentifull increase and prosperous â—ducation of the children as the Chalde but the multiplying also of beasts and cattell Iun. but this blessing upon Iosephs posterity was afterward because of their sinnes turned into a curse upon Ephraim Give them a barrâ—n wombe and dry breasts Ose. 9.14 Muscul. 4. I omit here the mysticall application of this text unto Christ who was blessed both from above as God and from below as man who was blessed in the wombe being conceived without sinne and blessed at his mothers brests Perer. Though all this be true of our blessed Saviour yet it is not the meaning of this place QUEST XXVI How Iacobs blessing is said to be stronger than the blessing of his elders Vers. 26. THe blessings of thy father c. Some read shall be stronger than the blessings of mine elders B.G. P. and do understand it some of the blessings of his elders passiuely wherewith they were blessed of their fathers that Iacob bestoweth a greater blessing upon Ioseph than his fathers received Mer. Some actively of the blessings wherewith his elders blessed him Burgens But Isaacks blessing upon Iacob whereby hee bestowed the birthright upon him seemeth not to have beene inferiour to this given to Ioseph some understand the blessings which Iacob received of God the promises which were greater than any which his fathers received Lyran. True it is that Iacob had more visions than any of his fathers Abraham or Isaack and that he excelled in the gift of prophesie and that he saw greater increase of his seed yet Iacob would not preferre himselfe before Abraham who by faith was justified with God is called the father of the faithfull some say Iacobs blessing upon Ioseph was greater because it was neerer to take effect Calvin 2. But the other reading is to be preferred that the blessings of thy father are strong with the blessings of mine Elders not above them or strengthened by them as though Iacobs blessing received force and vertue from his fathers blessing as Rupertus but that being added together and united with the former blessings of Abraham and Isaack they are the stronger so that all those blessings together of Abraham Isaack and Iacob doe light upon the head of Ioseph Iunius The Hebrew preposition gnaâ— signifieth as well cum with as supra above QUEST XXVII What is meant by the end of the hils of the world Vers. 26. VNto the end of the hils of the world 1. Some read to the desire of the hils H.P. and understand it of the Messiah who was appointed to come from the beginning of the world before the hils were Rupert Some by the hils interpret the Princes of the world that desired to be partakers of Iosephs blessings Cal. 2. But the better reading is the end of the hils and so the word here used taavah shall be derived rather from taah which signifieth to limit than from avah to desire Mercer which words wee rather with Kimhi whom Iunius followeth referre to the duration and continuance of time that this blessing shall continue as long as the hils than with R. Salomon referre it to the place as that this blessing should not containe it selfe within the countrey of Canaan but be extended to the utmost hils of the world Iun. Mercer 3. This blessing promised to be perpetuall as concerning things temporall was conditionall and Iosephs posterity lost it by their sinnes but the spirituall verity and truth thereof is eternall in Christ Mercer 4. This blessing pronounced upon Ioseph may also bee extended to the fruitfull hils and mountaines which fell to the lot of Iosephs sonnes as Moses in Iosephs blessing maketh mention of the ancient mountaines and old hils Deutr. 33.15 Tâ—stat QUEST XXVIII Why Ioseph is said to be separate from his brethren Vers. 26. VPon the head of him that was separate from his brethren c. 1. Some reade the Prince of his brethren and so would derive it of nazar a crowne 2. Hierome a Nazarite as though Ioseph should be so called of his holinesse and chastity but as yet the profession of the Nazarites was not instituted 3. Ioseph then is said to be separate from his brethren for so nazar signifieth to divide or separate not for that he did separate himselfe from the evill manners and conditions of his brethren whom he complained of to his father or because his brethren did separate him from themselves when they sold him into Aegypt but because the Lord separated and set him apart from the rest and advanced him to honour Iun. Vatab. QUEST XXIX Why Benjamin is compared unto a Wolfe Vers. 27. BEnjamin shall ravin as a Wolfe 1. R. Salomon applyeth it to that exploit of the Benjamites that took as a prey the daughters of Silo as they came forth to daunce to bee their wives 2. Some other understand it of Saul that prayed upon the Amalekites in the morning and of Esther and Mordecaâ— that in the evening that is a good while after made a prey of Haman 3. Some of the fathers as Ambros. Chrysostome Theodoret referre this prophecie to Saint Paul who was of Benjamin and as a wolfe at the first made havocke of the Church but afterward being converted divided the spoyle among the Gentiles in preaching of the Gospell 4. Some doe thinke this spoken of Benjamin because the Temple was situate at Jerusalem in the tribe of Benjamin where the sacrifices were brought to the alter which devoured them as a wolfe but this was more proper to Levi for the Priests did eat that which remained of the sacrifice than to Benjamin indeed Moses touched this prerogative of Benjamin in his blessing saying that God dwelled between his shoulders Deut. 33.12 that is upon the hils in his chiefe city where the temple stood but this is not the meaning here 5. Wherefore this prophecie sheweth the warlike disposition of the whole tribe of Benjamin as may appeare by that fierce battell which they fought with the other tribes wherein they twice overcame them being fewer in number Iud. 20. and by the wars which the house of Saul had with David and the tribe of Iudah for the kingdome Iun. QUEST XXX How Iacob is said to have given every one of his sonnes a blessing Vers. 28. EVery one of them he blessed with a severall blessing Because Iacob did not blesse all his sons but accursed three of them Ruben Levi
first delivered to the Egyptians the grounds of these artes who yet is more likely to have beene the inventor of husbandrie and other such profitable trades than of the mysticall arts and sciences 4. Therefore the more probable opinion is that by whomsoever the first seeds of this mysticall profession were sowne among the Egyptians it is not to be doubted but that by Iacobs comming downe but especially Iosephs long time of government their knowledge was much increased the scripture bearing witnesse hereunto Psalm 105.21 He made him Lord over his house to teach his Senators wisdome and by the cohabiting of the Hebrewes 215. yeeres in Egypt the Egyptians might profit more in the profession of wisdome which that superstitious people might with their gentilismes and superstitions intermingled change and alter And for the truth hereof that the Egyptians learned many things of the Hebrewes this may serve as an evidence that in Herodotus Diodorus Siculus and other waiting of the ancient Egyptians many things are found having some conformity with the doctrine law and usages of the Hebrewes ex Pererio QUEST XVI Why it pleased God that Moses should be instructed in the Egyptian learning NOw it pleased God that Moses should be thus trained up in the wisdome of the Egyptians and have a courtly bringing up that by this meanes he might bee instructed in the government of the Common-wealth and be prepared for that publike function which he should afterward be called unto So David was taken from the flocke and brought up in Saules court to learne the discipline of the Kingdome Though it pleased God to use the ordinary meanes for Moses instruction yet he alwayes doth not so and especially in the new Testament the Apostles were extraordinarily inspired being in humane learning altogether unexpert for there was more abundance of spirit and grace in the new Testament under Christ than in the old under the Law Simler 2. Beside Moses by this meanes became famous and got himselfe great authoritie among the Egyptians that there might be greater respect had unto his message afterward and being fully instructed in the knowledge of the Egyptians he was the better able to discerne the errors and superstitions both to convince the Egyptians and to containe the Israelites in the obedience and profession of the truth ex Perer. QUEST XVII Why Moses had this name given him Vers. 10. SHe called his name Moses 1. Concerning the imposition of the name of Moses neither is the opinion of Philo and Clemens Alexandrinus probable that it is an Egyptian name derived of Mos which signifieth water and Iosephus will have it compounded of Mos water and Ises saved for the etymon of the name is not from the water but because he was drawne and taken out as the reason is here expressed 2. Neither yet is it like that Moses was in the Egyptian language called Mueves as Iun. out of Diodâ—r Siculus or Movion as Pererius out of Aben Ezra being of the same signification which Moses is in Hebrew that is drawne out for then it is like the Egyptian name would have beene expressed as Iosephs is Gen. 41.45 and Daniels Chalde name Dan. 4.5 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses as Eugubinus Lippom. Thostatus for seeing the Hebrewes were an abomination to the Egyptianâ— it may be thought also that they abhorred their names 4. Therefore I rather incline to thinke with Simlerus and Osiander that this word whereof Moses is derived is Massah to draw out as it is taken Psal. 18.17 Thou hast drawne me out of the waters might be common both to the Hebrewes and to the Egyptians as some words are common to divers languages both alike in sound and signification or it might be translated or transposed out of the Egyptian tongue into the Hebrew 5. But as for other names that Moses should be called by as at his circumcision Ioachim which signifieth established and afterward Melchi my King as Clemens Alexandrinus writeth wee reject them as having no ground in Scripture seeing hee is perpetually called by the name of Moses which name was by Gods providence imposed wherein is set forth the principall part of his calling to draw the Israelites out of the waters and troubles of Egypt and to lead them through the red sea and so indeed historically to draw them out of the waters QUEST XVIII Of Moses visiting his brethren Vers. 11. ANd in those daies when Moses was growne hee went forth to his brethren 1. Very little mention is made of Moses time spent in the court till he was fortie yeere old for then as S. Stephâ—n sheweth Act. 7. he began to visit his brethren like as little is expressed of the doings of Christ while he lived privately till he was thirtie yeere old Pellican 2. Iosephus writeth how in this time he warred against the Ethiopians and while he besieged Saba the King of Ethiopia his daughter fell in love with him and was married to him whom the author of historia scholast saith was Zipporah But the Scripture sheweth that she was the daughter of the Prince of Midian Perer. 3. He was now growne not onely in stature of body but in the grace and gifts of the spirit Pellican And as it seemeth having neglected and forgotten his brethren hitherto being now especially stirred up called of God he goeth to visit his brethren he did it not onely of a naturall instinct as Hilary seemeth to write 4. And this the Apostle sheweth to have beene an excellent worke of faith For 1. he refuseth to be called Pharaohs daughters sonne He renounceth his courtly life and he pleasures of Egypt 3. He preferreth the afflictions of Gods people before the pleasures of Egypt 4. He looketh unto the reward Heb. 11. Ferus But if it be asked why Ioseph did not so likewise to leave the court as Moses did I answere first that some thinke that Ioseph did in his old age leave Pharaohs court and went and dwelt with his brethren in the land of Goshen beside the case betweene Ioseph and Moses is farre divers for in Iosephs time Pharaoh was a friend to Israel now an enemy then the people were in happy case now the state is miserable Iosephs calling was to be a feeder of Israel in Egypt Moses to bring them out of Egypt Simler QUEST XIX Whether it were lawfull for Moses to kill the Egyptian Vers. 12. WHen he saw no man hee slew the Egyptian Concerning the fact of Moses in killing the Egyptian we are farre off from accusing or blaming the same which was at the first the opinion of Augustine who thus writeth against Faustus Consulta aeterna lege reperio non debuisse hominem à Mose qui nullam ordinariam potestatem habebat quamvis improbium ocâ—idi I finde in the eternall law that Moses having no ordinary power ought not to have killed no not a wicked
and consumed therewith as a child halfe consumed in the mothers wombe Numb 12.10 Iunius QUEST V. Whether the third signe of turning the water into bloud were shewed at this time Vers 9. IT shall bee turned into bloud Iosephus thinketh that this signe as likewise the two other were done in this place But the truth is as Philo noteth that the other two were shewed now the third was done in Egypt because hee is bid to take of the water of the river that is of Nilus Perer. 2. This miracle seemeth to bee divers from that chap. 7. of turning the waters of the rivers into bloud for there the waters in the rivers are changed here the water is taken out of the river there the waters so continued 7. dayes but here the water is powred upon the dry land and so it is like it was soone dried up of the earth and returneth not into his kinde as in the two first miracles And againe Aaron is said to have done these miracles in the sight of the people vers 30. but the waters of the rivers were not yet turned into bloud therefore in this place those signes are shewed which should serve principally to confirme Moses calling before the Israelites which afterward as occasion was offered were done also before Pharaoh Simler 3. And this signe of turning water into bloud did signifie that the time was at hand that God would judge the Egyptians for the death of the infants whose bloud they had shed in the waters Lyranus Simlerus QUEST VI. Whether in these miracles there were a substantiall change NOw here it will be demanded whether these conversions and changes were verily and substantially done or they so appeared only 1. But it is not to be doubted of for the very substance and nature of these things for the time was changed 1. Because the word and the thing must agree together Now the Lord saith that the water shall be turned into bloud therefore it was turned but the Hebrew phrase is more significant shall bee into bloud so the rod was into a serpent that is turned or changed 2. The sense both of the sight and feeling discerned them to be truly changed 3. Because it is not impossible or hard with God the creator of the substance to change the substance 4. Such were these conversions as that of water into wine by our Saviour Christ at the marriage feast Ioh. 2. which was a true conversion Simler 2. And this is one speciall difference betweene the miracles which are wrought by God and such wonders as are wrought by Satan these are done in truth the other in illusion as our Saviour saith A spirit hath not flesh and bones as ye see me to have Luke 24.39 that is spirits may assume a shape but a true body Satan cannot counterfeit as Hierome saith Signa qua faciebat Moses imitabantur signa Aegyptiâ—rum sed noâ— erant in veritate The signes of the Egyptians did counterfeit the signes which Moses did but they were not in truth for the rod of Moses devoured the rods of the Egyptians QUEST VII Whether Moses indeed had an impediment of speech and what it was Vers. 10. I Am not eloquent c. but I am slow of speech and slow of tongue 1. Some thinke that Moses spake thus only of modesty and humility Borrh But it appeareth by the Lords answer that hee had some want in his speech 2. Others judge that Moses thus speaketh by way of comparison that since God had talked with him which they define to be three dayes taking those words simply according to the letter as they are in the Hebrew I am not eloquent from yesterday to yer yesterday whereas he seemed somewhat before now hee seeth that his eloquence is nothing Origen in cap. 3. Ruperius But these words yesterday and yer yesterday doe for the most part signifie indefinitely the time past as Gen. 31.2 Labans countenance was not toward Iacob as yesterday and yer yesterday and so it is taken here and the rather because these two times are distinguished I am not eloquent yesterday and yer yesterday and that which followeth no not since thou spakest with thy servant and beside Moses after this complaineth that hee was of uncircumcised lippes Chap. 6.12 Hee therefore only at this time seemeth not so to bee 3. Some thinke that Moses indeed was astonished at this vision and thereby began to be as speechlesse Osiander Pellican But that infirmity continued afterward as is before shewed and therefore it was not procured by his present astonishment 4. Others do thinke that Moses had indeed an impediment of speech but it was onely in the Egyptian language which he might have forgotten in this long time of his exile Hugo S. Victor But beside that it is not like that Moses could forget that language wherein he had beene trained up 40. yeeres he simply complaineth of his utterance 5. Therefore it is most like that Moses had some naturall impediment in his speech and some one or more of these defects either that hee was a man of few words not flowing in speech for so it is in the Hebrew a man of words which the Chalde translateth a man of speech or that he was not a man of choice words not eloquent as the Latine readeth or that he was of a slow tongue as the Latine so it is in the Hebrew of a heavy tongue or of bad pronuntiation as the Septuagint reade of a small voyce for he saith that hee was both of an heavie or slow mouth and of a slow tongue 6. But that seemeth to be one of the Hebrewes fables that Moses by this meanes became a man of imperfect speech that when Pharaoh playing with him had set his crowne upon his head and he had cast it downe which one of the Egyptian Priests interpreted to be an ominous signe against Pharaoh and his Kingdome then to trie the childs innocencie they put a burning cole to his mouth by the which the top of his tongue was seared and so the child thereupon began to stammer in his speech Perer. 7. Now it pleased God to make choice of such an unlike instrument one of an imperfect speech that God might have all the glory of this worke and nothing should be ascribed unto man As for the same cause our Saviour made choice of his Apostles from simple and unlettered men to whom he gave the gift of utterance and of divers languages Theodoret. 8. But here it will bee objected that S. Stephen saith of Moses that he was mighty in words and in deeds Act. 7.22 How then could he be imperfect and defective in speech To this some answer that he was mighty in invention and disposition not in elocution for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee referred to the inward conceit of the minde as to the words of the mouth Simler But this rather may bee answered that as S. Paul saith of himselfe
the kingdome of darkenes should be divided which argument our Saviour useth in the Gospell to shew that he did not cast out devils by the power of Satan 6. Wherefore the best interpretation is that by the finger of God they understood the power of God as the heavens in the Psalme are said to be the worke of his fingers sic Thostatus Lippoman So also is the hand of God taken 1 Sam. 6.9 And hereby is insinuated the great power of God if these horrible plagues were but the worke of his fingers that is an effect of his smallest power what are the workes of his arme and handes when hee sheweth his mightie power for so that which one doth easily or with small labour he is said to doe with his finger as the phrase is used of the Pharises in the Gospell that they laid heavy burdens upon others and would not themselves stirre them with their finger And indeede these plagues of Egypt if they be compared with Gods great workes as the universall floud brought upon all the world the destruction of Sodom and Gomorrha they will appeare to be but workes of Gods fingers in comparison of his whole hand Simler Perer. QUEST XVII Whether the sorcerers had any feeling of Gods power BUt now it will further be inquired whether these sorcerers thus spake as having any knowledge of God or feeling of his power 1. Some thinke that they used this pretence of words to satisfie Pharaoh that was angrie with them because they could not doe now as before and to excuse their want of power Cajetane But it seemeth rather seeing the Sorcerers were indeede hindred and controlled that they spake as they thought 2. Lyranus thinketh that they had no thought at all of God but that they understood the power of some superiour devill And his reason is that if they had in truth confessed and acknowledged the power of God they would not afterward have resisted Moses as it appeareth they did for they were smitten with botches and biles in the sixt plague cap. 9. Contra. But this is a weake argument for though they had at this present some sense of Gods power yet they might afterward returne to their former obstinacie as Pharaoh himselfe would one while seeme to relent and eftsoone be hardned againe and Nebuchadnezzar who upon the interpretation of his dreame by Daniel acknowledged the true God Dan. 2. yet presently after setteth up Idolatrie Perer. 3. Some as is shewed in the former question did thinke that the Magicians had some knowledge and speciall revelation not only of the power of God but of his spirit and so consequently of the Trinitie but such a particular knowledge cannot be ascribed unto them 4. Therefore I thinke rather that for a time they seeing their power hindred did indeede and as they thought acknowledge Gods power that Pharaoh might thereby be left inexcusable Iun. but this knowledge was soone againe obscured by the malice and obstinacie of their heart QUEST XVIII By what power Sorcerers do worke NOw whereas they confesse that Moses wrought by the finger of God they therein evidently bewray that they themselves did not worke by God This therefore shall briefly be made plaine and maniâ—est that Magicians and Sorcerers doe not worke wonders by any divine humane or naturall or Angelicall power I meane the good Angels but Satanicall and Diabolicall 1. These spirits whom they confederate with do require of them divine worship and that affectation of divine honour which they began in heaven and obtained it not being cast downe from thence they seeke to compasse in earth but good Angels refuse to be adored and worshipped as the Angell that appeared to Iohn Revel 22. 2. Sorcerers are men of an impure and wicked life and they use their enchantments to wicked purposes as to theft adulterie murther but good Angels do neither favour wicked men neither will bee assistant in any wicked worke 3. Magicians use to threaten the spirits to enjoyne them certaine impossible things if they come not when they are called but men can exercise no power neither can have any command over the good Angels 4. if it bee objected that Magicians doe often cast out devils but Satan doth not cast out Satan as our Saviour saith for then his kingdome should be divided and could not long stand To this it is answered that our Saviour speaketh of such casting out of devils as is done with power when Satan is violently dispossessed not of such when hee giveth way of himselfe by some compact and contract with the Conjurer And as Augustine saith our Saviour meaneth the perfect ejection of Satan when hee is cast both out of the bodie ad soule But when any seemeth to be cast out by a Satanicall power he goeth out of the bodie that he may more strongly possesse the soule which is indeede no casting out 5. That Sorcerers doe worke by the power of Satan themselves are the best witnesses for Porphyrius who was a great Magician as Eusebius noteth him doth confesse that the devils themselves whom he calleth gods doe signifie unto men quibus rebus dij cogantur qua illis offerendâ— sunt c. with what things the devils are forced and what is to be offered unto them what daies they should chuse what signes and images thâ—y should make and such like And Eusebius further setteth downe to the same purpose an epistle written by Porphyrius to Aâ—ebonus the Egyptian wherein he propoundeth nine inexplicable doubts as he calleth them about Magicall practices 1. How Magicians doe invocate the spirits as their superiours when they command them as their inferiours 2. Why the spirits of Magicians bid men to be just when as they being called upon and sent doe many wicked things 3. They will not heare the Conjâ—rer unlesse hee abstaine from venerie and yet they being sent doe inflame to venerie and unlawfull lust 4. They prescribe their disciples when they are about invocation to abstaine from eating of flesh and yet themselves delight in the smell and bloud of sacrifices 5. They will not have him that hath touched any dead thing to use any Magicall practice and yet many magicall enchantments are practised with dead things both beasts and men 6. They doe terrifie the spirits in their invocations with threats as if they answere not they will reveale the mysteries of Isis and deliver Osiris members to Typhan but how can spirits be feared with threats 7. They use ridiculous invocations as thus they call upon their spirits Thou which camest forth of the slâ—â—e of the earth which hast thy seate in the lake which canst change thy shape every houre which kind of prayers spirits should seeme not to regard 8. They use barbarous and strange words as though the spirits understood only the Scythian or some other barbarous tongue 9. Seeing spirits are insensible and incorporeall how then can they be allured with sensible and corporall things These are Porphyries
darknesse and the dayes begin to be longer than the night so then Christ brought light to the world the light of righteousnesse which chaseth away the darknesse of our sinnes Rupert 2. As in March all things began to revive and spring againe so Christ brought life and refreshing to the world Ferus 3. It was a generall received opinion among the Jewes that the same time that the Israelites were delivered out of Egypt the deliverance which they expected from the Messiah should be accomplished Aâ—doe Masius in 5. Iosh. And so accordingly Christ the true paschall lambe was slaine in the Feast of the Passeover 4. The fulnesse of the Moone sheweth the fulnesse of time when the Messiah should come Rupert 5. The eating at even signifieth that Christ should suffer toward the end of the world Simler Secondly in the tenth of this moneth let every one take a lambe Like as the lambe was set apart foure dayes before upon the tenth day of the moneth so our Saviour came to Jerusalem upon the tenth day of the moneth five dayes before his Passion for upon the sixt day before Christ came to Bethanie Ioh. 12. and the next day he went to Jerusalem Ferus 3. The lambe signifieth Christ as Iohn Baptist calleth him the lambe of God that taketh away the sinnes of the world Ioh. 1.29 unto whom all the properties of the lambe doe most fully agree 1. The lambe is taken from the flocke so Christ tooke the nature of men in all things like unto us sinne only excepted Ferus It was a lambe without blemish so was Christ without sinne Simler A male to shew his strength Iun. of a yeere old not above but under it might bee to shew that Christ died at a full and perfect age Pellican Beside Christ is resembled to a Lambe for his patience he was as asheepe before the shearer not opening his mouth Simler for his innocencie Ferus And as a Lambe cloatheth so are wee cloathed with Christs righteousnesse Hierom. As the Lambe feedeth so are wee nourished spiritually by the body and bloud of Christ. Simler 4. The bloud of the Lambe was a most lively type and figure of the bloud of Christ 1. As they were delivered from the temporall death of the plague of the first borne so are wee redeemed by the bloud of Christ the undefiled Lambe 1. Pet. 1.19 Iun. 2. The bloud was sprinkled or stricked with hyssope upon the doore postes so the bloud of Christ doth not profit us unlesse it be sprinkled upon our hearts by faith Calvin 3. It was stricked upon the doore postes that we should at all times both going out of our houses and entring in thinke upon the passion of Christ and it was laid upon the upper doore poste to shew that we should not be ashamed of Christ. Pellican 5. The Lambe must be eaten whole so whole Christ must be received and acknowledged God Christ and man Christ perfect God and perfect man consisting of body and soule both the doctrine and life of Christ Pellic. Ferus The Arrians divided the Lambe that denied his Deity the Maniches that impugned his humanity the Apollinarists denied Christ to have a soule or rather it signifieth our perfect conjunction with Christ Iun. 2 The eating of unleavened bread signifieth the laying aside of the leaven of malice and wickednesse and that we should keepe our feast with the unleavened bread of sincerity and truth as the Apostle expoundeth it 1. Cor. 6.8 3. The sower herbes signifie the afflictions that accompany the crosse of Christ. Iun. 6. Vers. 11. Thus shall yee eat it 1. By the girding of the loynes some understand the bridling of the affections Gregor Pellican rather it sheweth we should be ready for the Lords service as they which are prepared for their journey Philo as the Apostle saith Stand therefore your loynes girded up Ephes. 6.12 Borrh. 2. The putting on the shooes with Gregory signifieth the imitating of the examples of the Saints departed as the shooes are made of dead skinnes but this is too curious Pellican would have it to signifie our passing thorow this world where we have no abiding City rather it sheweth that wee should be armed and prepared to walke through the crosses of this life and not to bee offended with the troubles which follow the Gospell but as the Apostle saith wee should bee shod with the preparation of the Gospell of peace Borrh. 3. By the staffe in hand Pellican understandeth the enduring of labour Philo direction to guide us in the way Ferus and Iunius better the word of God whereby we are both guided and strengthened in the way Gregory the pastorall duty but the use is more generall than to belong to one calling 4. They are bid to eat it in haste which with Gregory signifieth ad solemnitatem patriae caelestis aâ—â—â—lare to long for our heavenly country as they made haste to goe to Canaan as the Apostle saith I desire to be dissolved and to be with Christ. Some understand it of that feare which they are in which doe things in haste and there it is good semper pavidâ—m esse ne in presumptione securâ—tate pâ—rielitamur alwayes to be fearefull lest bâ— security and presumption we should be indangered Pellican Some doe thus apply it Celeriter relinquendum esse Satana regnum that the kingdome of Satan must speedily bee left Borrh. Ferus beside the two first collections Festinâ—re nos faciant duo desiderium timor Two things cause us to make haste desire and feare addeth a third that as they were bid thus to be in readinesse at what houre of the night soever there should be a cry raised in Egypt Sic semper parati simus quasi omni hâ—ra nobis ex hoc mundo exeundum sit So we should be alwayes ready at what houre soever we are to depart this world But this ceremony betokeneth generally our readinesse and promptnesse to Gods service violentes esse rapere regnum Dei that wee should as it were take the Kingdome of God by force as our Saviour sheweth Matth. 11. Iun. in Analys QUEST XLI How Pharaoh is said here to have called unto Moses Vers. 31. ANd he called to Moses and Aaron 1. Ferus here well noteth Impii non evigilant nisidum judicium Dei sentiunt The wicked awake not till they feele the judgements of God Pharaoh is not so much awakened out of his sleepe as his hard heart is awakened 2. Now he granteth whatsoever they had said before making no reservation or exception of any thing as he had done Simler So wee see that terror and feare are the invincible weapons of God whereby Tyrants are constrained Pellican 3. This was Sera sed non seria animi demissiâ— This submission of his minde though it came at the last it came not in truth Borrh. for Pharaoh repented him afterward 4. Not onely Pharaoh thus called to Moses and Aaron but likewise Pharaohs servants
of them some therefore understand it of gifts which Zipporah sent to Moses but it is more like she would first come her selfe as she doth Moses being so neere then send unto him 2. It is better therefore referred to Moses sending away of Zipporah to her fathers house which some thinke Moses did after he was come into the desert to see her father and rejoyce with him for say they it is not like but that Moses had his wife and children with him into Egypt that they might bee partakers of that great deliverance which the Lord was to worke for them Calvin But the manner of the description of this storie how Iethro when he had heard c. tooke Zipporah and her two sonnes sheweth that Iethro was moved to take this journey by the fame which hee heard and not by any report or information by Zipporah which should be sent unto him And though they went not downe into Egypt with Moses yet were they partakers of that deliverance even as they were which were afterward borne in the desert specially seeing Moses two sonnes were by circumcision graft into the people of God Simler 3. Therefore the most probable opinion is that Moses had sent Zipporah with her sonnes backe unto her father at such time as the child was circumcised by the way in the Inne Some thinke that she fell into a disease by seeing that bloudie spectacle of the circumcision of her sonne and so could goe no further Vatab. Some that Noluit cum amplius sequi that she refused to follow Moses any further Ferus Some that Moses would not have her with him because she was not able to goe thorow such difficulties in Egypt Abraham and Iacob went downe into Egypt because they were strong Non potuit descendere in Aegyptum subire agones Aegyptiorum nisi athleta probabilu None could goe downe into Egypt and undergoe the agonies of the Egyptians but a strong champion Glass ordinar Ex Origen But the truth is that Zipporah her selfe was offended with the circumcision of her child and so willing to returne and that Moses also gave his consent therewithall Dicendum quòd 〈◊〉 de voluntate Moses c. Wee must say it was with the will of Moses for hee perceived that his wife and children would bee but a burden unto him in that businesse which hee went about Lyran. Iun. Galas Pellican Tostat. QUEST V. Of Moses two sonnes Vers. 3. ANd her two sonnes c. 1. We see that the Israelites did not abhorre or decline the mariage of strange women so that they were instructed in the faith and vertuously given as Ioseph married Potiphars daughter Booz Ruth and here Moses Zipporah 2. Mention is made onely of his sonnes the holy Fathers and Patriarks are found to have had more sonnes than daughters or it is because they use not to be counted in the catalogue and genealogie 3. Moses in giving names to his sonnes which did put him in minde of Gods mercies and benefits toward him doth teach us what names to impose upon our children such as may both stir us and them up to a thankfull remembrance of the benefits which we receive Lippoâ—â— Pellican QUEST VI. How Moses was delivered from the sword of Pharaoh DElivered me from the sword of Pharaoh 1. Some doe here give credit unto that unwritten relation that Moses escaped Pharaohs sword in this manner He being convented before Pharaoh and asked why hee killed the Egyptian boldly made answer that he had done it justly thereupon Pharaoh commanding him to be killed the executioner was smitten with blindnesse that seeing every one beside he could not see Moses and Pharaoh was taken with such stupiditie that seeing Moses to escape hee had no power to bid any to lay hands of him to stay him Tostat. 2 But wee need not run to any such devised tale nor faine miracles where no necessitie is Moses is said to bee delivered c. because hee escaped by flight Ne Pharaoh de illo supplicium sumeret That Pharaoh should take no punishment of him Osiander QUEST VII At what time Iethro came to Moses before the law given in mount Sinai or after Vers. 5. ANd Iethro Moses father in law came c. 1. Some thinke that Iethro came unto Moses in the end of the first yeare of their departure out of Egypt or in the beginning of the second after they had received the law in mount Sinai and that the historie is transposed Tostat. Cajetan Simlerus also holdeth that he came about the fourteenth moneth after their comming out of Egypt The arguments brought to confirme this opinion are these 1. Because it is like that before Iethro set forth hee heard certainly where the Israelites encamped namely by mount Sinai for hee would not take an uncertaine journey to wander up and downe in the wildernesse now he could not come to mount Sinai within lesse than two or three dayes journey from that part of Midian where Iethro remained for when Moses went from Iethro with his wife and children he lodged by the way where that heavy chaunce befell touching the circumcision of his child and after that hee went forward and met with Aaron in the mount of God Exod. 4.27 It seemeth then that this mount of God which was Sinai was two or three dayes journey from Iethros place Then could not Iethro come before the law was given for the third day after they pitched in the wildernesse of Sinai the law was given chap. 19.11 And if it were graunted that Iethro came to mount Sinai before the Israelites encamped there yet this here described could not be done before the law was given for this storie of Iethros entertainment one day of viewing and seeing Moses order in judging the people which was upon the next and of chusing and appointing of officers and Judges upon the third all which required three dayes could not be done in the three first dayes after their encamping by mount Sinai for the first day God spake unto Moses to sanctifie the people the next which was no fit time to heare suites and controversies and the third day when the Lord gave the law they could not intend to chuse officers So Tostat. Contra. All this long discourse may bee answered in one word that herein is their errour they take the mount of God here spoken of for Sinai whereas it was mount Choreb chap. 18.6 from whence the Israelites were not yet departed which is called the mount of God chap. 3.1 because of the vision of the bush which Moses saw there Iun. Genevens Which Choreb was the generall name of all that hillie tract or circuite in the which was situate more toward the East the mount Sinai wherefore all this here mentioned in this Chapter was done before the Israelites encamped by mount Sinai and so all the former difficulties are removed Iosephus therefore is deceived that thinketh that Iethro came in the third moneth to mount Sinai for by
washing of the garments he sheweth the puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by
contrary things of life and death peace and terror love and feare for a Fountaine cannot make both salt water and sweet Iam. 3.12 But the law is the minister of death of feare and terror Ergo not of life and peace and so consequently not of the faith of the Gospell which bringeth all these 3. The same thing doth not both make the wound and give a plaister to heale it The law doth shew us our sinne faith by grace in Christ healeth it the law reviveth sinne Without the law sinne is dead Rom. 7.8 but we are dead to sinne and alive to God in Iesus Christ our Lord Rom. 6.11 The same cannot make us both to die unto sinne and revive sinne the law doth the one therefore not the other So Augustine saith Ad hoc data est lex ut vulnera ostenderet peccatorum qua gratiae benedictione sanaret Therefore was the law given that it should shew the wounds of our sinnes which it should heale by the benediction of grace August de poenitent medic 4. The Preachers publishers and givers of the law and Gospell are divers The law was given by Moses but grace and truth came by Iesus Christ Ioh. 1.17 But if justifying faith were commanded in the law then grace also should come by the ministrie of Moses that gave the law This is Bernards reason who further inferreth thus Venit prâ—inde gratia plenus veritate Dominus noster c. Therefore Christ our Lord came full of grace and truth that what could not bee done by the law might bee fulfilled by grace Serm. parâ— 28. 5. The qualities and conditions of the law and the Gospell are divers the law promiseth life to him that worketh Moses thus describeth the righteousnesse of the law That the man which doth these things shall live thereby Rom. 10.5 But the Gospell requireth not the condition of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 If then faith were commanded in the law to beleeve should also be a worke of the law then the Apostles conclusion were in vaine I conclude that a man is justified by faith without the works of the law But if faith be excluded out of the works of the law then it is not commanded or contained in the law for then it should be a worke of the law 2. Further the invocation of Angels and Saints which is commonly practised and stifly maintained in the Church of Rome is another apparent transgression of this first commandement because they give a speciall part of the divine worship which consisteth in prayer and invocation unto the creature First we will see and examine the arguments produced by the Romanists in defence of this superstition and then by other reasons out of the Scriptures convince and confute them The Romanists Arguments answered brought in defence of the invocation of Saints 1. THe Saints doe pray for us therefore we may and ought to pray them The antecedent or first part that the Saints doe pray for us they would prove by these places of Scripture Exod. 32.13 Moses thus saith in his prayer Remember Abraham Izhak and Iakob thy servants c. Ierem. 15.1 Though Moses and Samuel stood before me yet could not my affection be toward this people Baruch 3.4 O Lord God almightie heare now the prayer of the dead Israelites 2 Macchab. 14.15 And Onias spake and said This is a lover of the brethren who prayeth much for the peoplâ— to wit Ieremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch and the booke of Macchabees they prove nothing because they are no books of Canonicall Scripture 2. The other testimonies are impertinently alleaged for in the first Moses maketh no mention of the prayers which Abraham Izhak and Iakob should make for the people but of the covenant which the Lord made with them In the other of an hypotheticall and conditionall proposition they make a categoricall and absolute affirmation The text is If Moses and Samuel stood they inferre that Moses and Samuel did stand Simler But it may better be answered that if these were alive among the people to stand before the Lord for them in prayer c. as see the like Ezech. 14.14 Though these three men Noah Daniel and Iob were among them they should deliver but their owne soules by their righteousnesse 3. The Saints doe pray unto God by their generall wishes and desires as wishing that the Kingdome of God were accomplished as Revel 6.10 The soules under the Altar crie with a loud voyce saying How long Lord c. doest thou not judge and avenge our bloud But our particular necessities they are ignorant of and so doe noâ— make particular requests for us therefore the argument followeth not they pray by their generall desires for the Church Ergo they pray for us in particular 4. Seeing that the Romanists doe hold that the Patriarks and Fathers of the old Testament were in Limbo which they make a member or part of hell they doe contradict themselves in making them mediatours and intercessours in heaven 2. Argum. The Angels they say know our affaires and pray for us As Zachar. 1.12 The Angell of Iehovah answered and said O Lord of hosts how long wilt thou bee unmercifull to Ierusalem c. Therefore it is lawfull to pray to the Angels Answ. 1. That the Angels doe report our affaires unto God and so may make relation of our prayers and words also as of our other gests and acts unto God as the Lords messengers and ministers we will not denie but that they make any particular requests for men the Scripture no where speaketh and we are not bound to beleeve the relation of our prayers unto God is one thing and mediation and intercession is another 2. That Angell of Iehovah which prayed for Jerusalem was the Lord Christ who maketh intercession for his Church unto whom the rest of the Angels returne their message vers 11. who is also called Iehovah vers 20. 3. Neither doth it follow if it could bee proved out of Scripture that the Angels prayed foâ— us that we are to pray to them because they are not alwayes present to heare us and we are forbidden in Scripture to worship them Revel 22.9 and therefore to pray unto them which is a part of divine worship 3. Argum. The Saints that are living doe one pray for another much more the Saints being dead because their charitie is more perfect and seeing there is a communion of Saints as of the living so also of the dead which communion being not in faith and hope whereof there is no more use with them that are at rest it remaineth it is in charitie As therefore we may request the living to pray for us so we may pray the dead also to entreate for us Answer 1. The argument followeth not for the Saints alive doe one
partly figurative of things to come and significative of some spirituall thing partly they had some other politick end and use which not in respect of the figure and type but in some other regard may upon a new institution be observed under the Gospell as the shew-bread or face-bread as it was a figure of Christ is now no more used but yet bread by Christs institution is still retained in the Eucharist as representative of the body of Christ. So they under the Law used washing with water to signifie the inward cleansing and now also in the new Testament upon a new ordinance it is used as the outward element in Baptisme So the observation of the Sabbath the paying of tithes Churches garments Church-musicke and the like were partly ceremoniall partly morall belonging to the service of God to the maintenance of Ministers to externall decencie and comelinesse in which respect though the ceremoniall use be ceased they may be retained still all things being done without offence and to edification according to the Apostles rule 4. But here I cannot let passe untouched an unsound assertion of Lyranus to whom consenteth Lippoman that thurificatio quae de ceremonialibus erat in nova lege remanet that censing and offering of incense being one of the ceremonials of the old Law yet remaineth in the new because it signified nothing to come but only shewed the devotion of the people in the worship of God which is greater in the new Testament than in the old Contra. 1. The offering of incense was a necessarie appertinance to the externall sacrifices of the Law it did continually wait and attend upon them and as the sacrifices did prefigure the holy sacrifice of attonement and passion of our blessed Saviour upon the crosse so the incense did betoken the sweet savour of that sacrifice and the acceptance thereof with Gold as Saint Paul sheweth that Christ hath given himselfe for us an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Beside the oblation of incense did shadow forth the mediation of Christ in offering up the prayers of the Saints as Revel 8.3 Much odors were given to the Angel that had the golden censer to offer with the prayers of the Saints and hereunto alludeth the Prophet David when he saith Let my prayer be directed in thy sight as incense Psal. 141.2 It is evident then that the incense of the old Law was figurative and significative of things to come 2. And true it is that the inward and spirituall devotion is more and greater in the new Testament than it was in the old but not the externall for they had more outward ceremonies and rites prescribed as signes of their devotion than are now required under the Gospell for now they that worship God must worship him in spirit and truth Ioh. 4.24 QUEST IV. How farre the Iudicials are now to be retained FUrther concerning the Judicials of Moses 1. They doe much differ in respect of their observation from the Ceremonials for these are so abrogated as that now to observe the figures and types of the old Testament were great impiety for all such things were observed then vel expresè vel tacitè sub protestatione Messiae futuri c. either expresly or closely under protestation of the Messiah to come now therefore to observe them were to protest Christum nondum venisse that Christ were not yet come But it is not so with the Judicials for they being conclusions and rules of justice grounded upon the Law of nature and first given for the conservation of the peace and politike state of that Common-wealth and not prescribed for any signification or prefiguring of things to come they may now be so farre forth observed as they are found fitting and agreeable unto the state and condition of the people Sic fere Tostat. Lippom. 2. Two wayes is a precept said to be figurale figurative◠one way when it is principally instituted to figure somewhat such were the ceremoniall precepts another ex consequenti by a certaine consequent and so are the Judicials after a sort figurative because they belonged unto that people cujus status erat figuralis whose state was figurative Sic Thom. Lippom. To bee figurative in this sense letteth not but that the Judicials may be retained now seeing they were not appointed or ordained to prefigure any thing as the Ceremonials were 3. But here two strange positions come to be examined the one is of Lippoman That to observe the Judicials tanquam ex lege veteri obligatoria esset mortiferum as binding by force of the old Law were a deadly sinne Tostatus also saith We receive the judiciall precepts given of God tanquam dicta sapientis viri c. as the sayings of some wise man not as of a lawgiver binding us to the observation thereof like as the Romans borrowed their Lawes of the wise Grecians Tostat. qu. 1. Contra. 1. The old Law in the constituting of the Judicials was grounded upon the Law of equity which rule of equity it is no sinne to follow now therefore it is no sinne to follow the rules of the old law as they are grounded upon equity and justice nay therein to depart from them were rather transgression 2. S. Iames saith chap. 4.12 There is one Lawgiver which is able to save and destroy therefore to whom doth it rather belong to give direction for what offences mans life is to be saved and other punishment to be afflicted and for what his life is to bee taken away than unto that perfit and soveraigne Lawgiver who is the author and giver of life and at whose will and pleasure only mans life is taken away To say therefore that the Judicials appointed by God are to be observed now only as the sayings of a wise man not as of a Lawgiver is both to derogate from Gods authority who is the only sufficient Lawgiver and from the sufficiencie of his law which is more perfect than any humane constitutions whatsoever in making these Judicials but equall unto the sayings of other wise men But this question hath beene already handled at large before in the generall questions in chap. 1. Exod. QUEST V. Why these Lawes are called judgements THese are the judgements 1. He saith not Dei judicia sed absolut◠judicia the judgements of God but absolutely judgements for he which observed these was not yet just before God though hee were before men Lippoman 2. This word judgement in the singular signifieth not as judgements in the plurall for judgement in the singular for the most part signifieth condemnation but in the plurall it signifieth tam re◠vindictam quà m innocentis defensionem as well the revenge and punishment of the guilty as the defence of the innocent Rupertus 3. This word judgement is taken three wayes first it signifieth the act of the judgement and understanding which determineth what is meet and convenient to be done and
justa ratio id postaâ—â—bit but where need it and necessary or just cause doe so require c. otherwise the Law doth forbid all unlawfull swearing as well as the Gospell 3. And the reason why they ought not to sweare by strange gods is ne frequenti juramento iâ—â—â—cantur ad cultâ—â—◠〈◊〉 c. lest that by often swearing they be induced to worship them Glos. interliâ—â—â—â— 4. And as an Hebrew then and so a Christian now was not himselfe so neither were they to compell a Gentile to sweare by them yet as Augustine determineth it is lawfull for a Christian recipere ab eo juramentum in Deo suo c. to receive an oath of a Gentile by his god to confirme some covenant or contract se Gentilis obtularis se facturum if the Gentile doe of himselfe offer it Lyran Tostat. QUEST XXV Whether a Christian may compell a Iew to sweare by his Thorah which containeth the five bookes of Moses VPon this occasion how farre a Christian may compell another of a contrary religion to sweare as a Jew or Turke Tostatus bringeth in divers questions which it shall not be amisse here briefly to touch as first whereas it is an usuall thing with the Jewes at this day to sweare upon their Thorah which is nothing else but a volume containing the five bookes of Moses yet bound up in silke and laid up very curiously in their Synagogue whereout they use to read the lectures of the Law the question is whether it be lawfull for a Christian Judge to urge a Jew to take his oath upon his Thorah for upon the Gospels he will rather dye than take an oath For the resolution of this doubt divers things are to be weighed and considered 1. That there is great difference betweene the Idols and 〈◊〉 gods of the Heathen and the Jewes Thorah for this 〈◊〉 a part of Gods word and containeth nothing but the truth and it is all one as if the Jew did lay his hand upon the Pentateuch or five bookes of Moses as any Christian may take his oath upon the Gospels or any other part of Gods word 2. And like as a Christian laying his hand upon the Gospels doth not 〈◊〉 by the bookâ— for 〈◊〉 were unlawfull in giving the honour due to the Creator unto a creature but hath relation unto God whose verity and truth is contained in that booke So a Jew swearing upon his Thorah yet sweareth by God the Author of the Law and in so doing sinneth not 3. Yet it may so fall out that a Jew may sinne in swearing upon his Thorah as having an opinion that all the contents of that booke as namely the ceremonials are yet in force which are abolished in Christ and yet the Judge may not sinne in requiring the Jew to sweare upon his Thorah for he doth not consider of those things quae sunt in voluntate agentis sed de ipso actis which are in the minde and intent of the doer but of the act it selfe therefore the act of it selfe being lawfull a Jew may be required to doe it Sic Tostat. qu. 14. QUEST XXVI Whether a Iew may be urged to sweare in the name of Christ. BUt as the Jew may be urged to sweare upon his Thorah which they hold to be a booke of truth as Christians doe yet the case is not alike if a Christian should compell a Jew to sweare in the name of Christ for although Christ be in deed and in truth very God yet the Jewes hold him to be worse than any Idoll and therefore the Jew in taking such an oath should doe against his conscience and consequently commit a great sinne or if a Jew should require a Christian to sweare by the name of Christ whom he holdeth to be no God nor yet a good man therein the Jew should also sinne against his conscience for it skilleth not a thing to be so or so indeed dum aliter concipiatur as long as a man otherwise conceiveth and is perswaded in his minde Tostat. qu. 15. QUEST XXVII Whether a Saracene may be urged to sweare upon the Gospels or in the name of Christ. NOw although a Jew cannot be compelled without sinne to sweare in the name of Christ whom he holdeth worse than an Idoll or upon the Gospels which they thinke containe nothing but fables yet the reason standeth otherwise for a Saracene or Turke he may be required to sweare in the name of Christ or upon the Gospels And the reason is because the Saracens have a good opinion of Christ and beleeve that he was sent of God and that he was a great Prophet and a good man and for the most part they doe assent unto the Gospels and beleeve that Christ spake the truth And therefore they in taking such an oath doe not against their conscience and therein sinne not Now if it be objected that the Saracens differ more from the Christians than the Jewes and therefore can no more lawfully take an oath in the name of Christ than the Jewes the answer is that although the Jewes consent with the Christians touching the canonicall bookes of the old Testament as the Saracens doe not yet as touching Christ they doe totally dissent from the Christians and so doe not the Saracens Tostat. qu. 17. QUEST XXVIII Whether a Christian may sweare upon the Iewes Thora BUt it hath beene before shewed that a Jew may be without sinne urged to sweare upon his Thora which is nothing but the Pentateuch containing the five bookes of Moses another question is moved whether a Christian may safely take his oath upon the Jewes Thora And that it is not lawfull so to doe it may be thus objected 1. It is a sinne Iudaizare to Iudaize to doe as the Jewes doe as to be circumcised to observe the Jewish Sabbath and such like But to sweare upon the Thora is to Iudaize that is to doe as the Jewes doe Ergo c. Answ. 1. To Iudaize is not simply to doe that which the Jewes doe but that which they alone doe and none other as to beleeve that which they only beleeve as that the ceremonies of the Law are still in force or to doe that which they only doe as to be circumcised and to abstaine from certaine kinde of meats as Saint Paul chargeth Saint Peter that he compelled the Gentiles Iudaizare to Iudaize concerning their meats for he did eat with the Gentiles before the Jewes came and afterward he withdrew himselfe from them otherwise to beleeve as the Jewes and others also beleeve and to doe likewise as to hold the world to have beene created the Israelites to have beene delivered and all other things in the Scriptures to be true as they are there set downe this is not to Iudaize 2. So because the Thora which is the Pentateuch is not only received of the Jewes but of the beleeving Gentiles and the truth of the Law we subscribe unto as well as the
Samuel After the same manner when God made a covenant with Abraham and he had divided certaine beasts as God had commanded him and laid one part against another a smoaking firebrand went betweene representing God signifying that so he should be divided which violated the covenant So in this place not much unlike the bloud is parted in twaine shewing that so should his bloud be shed which kept not the covenant Tostat. qu. 11. QUEST XVIII Whether all the people were besprinkled with the bloud Vers. 8. THen Moses tooke the bloud and sprinkled it on the people c. 1. Some thinke that the people themselves were not sprinkled with the bloud for that had beene both too great a labour for Moses to goe in and out among the people to sprinkle them neither would the bloud have sufficed therefore either the twelve pillars were sprinkled with bloud which stood for the people or else the Elders were besprinkled in the name of the whole people as sometime they did represent the whole congregation as Deut. 21.6 Iun. Contra. 1. It is not like that the bloud was sprinkled upon the pillars for Moses saith This is the bloud of the covenant which the Lord hath made with you but with the pillars no covenant was made 2. The Elders were for the whole congregation in such actions which the people could not performe in their multitudes as when the Elders for the people laid their hands upon the sacrifice Lev. 4.15 which the people could not doe in their owne person and so they lay their hands upon the heifer Deut. 21.6 But here both the people might come together to be besprinkled and it was such an action the establishing of a covenant wherein the person and presence of the people was necessary 2. Tostatus therefore thinketh that Moses did sprinkle the bloud upon the people themselves and upon all of them either going in and out among them or they succeeding by companies one another quaest 13. 3. But as it is gathered out of the text that the people were present in person that as they for themselves promised obedience saying All that the Lord hath said will wee doe so they in their owne person had part of the bloud and because the covenant was made with the people therefore they also received the signe of the covenant and the Apostle also saith that Moses sprinkled both the booke and all the people Heb. 9.19 Yet it is not necessary to understand all the people in particular for a whole day nay many dayes had not sufficed to doe it but all the people which were in circuitu which were round about Moses and could well assemble together QUEST XIX When Moses and Aaron with the rest went up Vers. 9. THen went up Moses and Aaron c. 1. Some thinke that this was done when the Lord descended upon mount Sinai chap. 19. Pellican But as is shewed before quaest 1. then Moses was bidden to bring Aaron up with him but here Nadab and Abihu and 70. of the Elders also goe up therefore this was done in the same order as it is set downe that after Moses had performed all those rites and ceremonies in confirming the covenant betweene God and his people then they went up Iun. No◠cum historia transire putamus etiam rei gesta ordinem c. We thinke the history to passe on in order as the things were done Lippoman 2. Cajetane thinketh that this was the execution of the commandement given before unto Moses vers 1. But I rather thinke with Hugo de S. Victor that this charge was given to Moses after he was come downe from the mount and had performed all the rites of the covenant and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge vers 1. for how could Moses otherwise be bidden to come up being in the mountaine already See before quest 1. 3. But herein Hugo is deceived he thinketh this to be but the third time that Moses ascended up to God the first was chap. 19. when he went up before the Law was delivered the second chap. 20. when he ascended to receive the ceremonials and judicials and the third time is here yet this was the fourth time for twice he ascended before the Law was given as is evident in the 19. chapter vers 3. and 20. QUEST XX. Wherefore those went up with Moses Vers. 9. ANd seventy of the Elders 1. Lyranus thinketh that these went up ad confirmationem legis for the confirming and further ratifying of the Law which they had received Tostatus misliketh this opinion and thus confuteth it that if they went up to that end oportebat ut cum Domino loquerentur it was requisite that they should all have spoken with God but so did they not and Moses onely drew neere unto God They all ascended to their places seniores remotiùs alii propinquiùs the Elders further off others neerer as Aaron and his sonnes but only Moses talked with God Lippoman 2. Neither yet did they only goe up to accompany Moses ad honorandum eum to honour him because he went now to receive the tables of the Law Tostat. For when Moses went up thus accompanied the Lord had not yet signified so much unto Moses that he would deliver him the tables of the Law for that followeth afterward vers 12. 3. Therefore the end of their going up was that after they had seene the Majesty of God and Moses talking with him testes veritatis essent they might be witnesses of the truth Simler Et res idoneis testibus probata indubiam fidem acquireret c. And the matter being proved by fit and sufficient witnesses might be undoubtedly beleeved Calvin And so by this meanes Moses ministery should be of the greater authority QUEST XXI How they are said to have seene God Vers. 10. THey saw the God of Israel and under his feet c. R. Abraham thinketh Istam visionem imaginariam That this vision was imaginary not to the externall but to the inward sense But this is not like that this should be as a Propheticall vision and revelation for they were not all Prophets unto whom this vision was shewed and as there was really objected to their sight in mount Sinai flaming fire so this was a reall vision like to that which Moses saw in the bush Exod. 3.2 Viderunt Deum Israel sed non sicut est They saw the God of Israel but not as he is for no man hath seene God Rupertus They neither saw God in his essence nor in his infinite Majesty Osiander But they knew him to be present Innotescente illis Domino in specie aliquae vel forma c. The Lord shewing himselfe in some forme and shape as it pleased him and as their infirmity could beare Lippoman Pellican 3. Neither yet did the Lord shew himselfe in any humane shape here as Lyranus thinketh to signifie Quod
had conceived that Moses were dead they would not have spoken so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus
inter se committitur the word of God seemeth to fight with it selfe But as Abraham in the like temptation when Gods former promise and his present commandement seemed to bee contrarie yet shewed his obedience not doubting of the truth of Gods promise So Moses relieth upon the same ground and foundation of Gods promise though the Lord seemed for the present to be otherwise minded Simler 2. He prayeth therefore first directus spiritu being guided by Gods Spirit so to doe Gallas and God moved Moses to pray two wayes primò interius incitando first by stirring him inwardly to pray then movebatur exterius verbis Dei outwardly he was moved by Gods words though not directly Tostatus for the Lord in saying Let me alone as he did not directly bid him pray so secretly thereby he did insinate that by prayer his judgement might be staied Iunius 3. Moses prayeth with a vehement interrogation Why doth thy wrath wax hot which is not an expostulating with Gods justice but rather admonentis de benignitate of one admonishing God of his clemencie and gracious promise Borrhaius Neither doth Moses thus speake why c. as though God had no cause to bee angrie for it was well knowne to Moses that God had but too just cause at this time against his people but though God had just cause his meaning is Non debere irasci quia redundaret in ipsius dedecus That he ought not now to be angrie because it would redound to Gods dishonour Tostat. 4. Further it is said that Moses intreated the face of God as the Hebrew phrase is whereby is signified the earnestnesse of Moses in his prayer Et magnamentis elevatio usque ad faciem Dei And the great elevation of his minde even unto Gods face and presence And in that it is said Elohai to his God whom he calleth also Iehovah Magna describitur fiducia orantis Hereby is shewed the great confidence of Moses in his prayer Cajetan 5. And whereas Moses regardeth not the personall promise made to him that the Lord would make a great nation of him therein he sheweth his great charitie and love to his people as Chrysostom well noteth Ne id audire sustinuit He endured not to heare any such thing Sed potius una cum his qui sibi crediti erant perire quà m sine illis salvus esse ad majorem dignitatem assumi praetulit But rather chose to perish together with those which were committed to his trust than without them to bee advanced to greater honour QUEST XXXIII How the Lord is said to be angrie WHy doth thy wrath wax hot God is not subject to wrath and anger and other humane passions as man is But he is said to be angrie when he taketh revenge of sinners 1. Vltio divina furor vel ira dicitur The divine revenge is called rage or anger Hierom. And this is spoken to our understanding and after the manner of men Quia homines non puniunt nisi irati Because men use not to punish but when they are angrie therefore God is said to be angrie when he punisheth because he so seemeth to be unto us Tostat. qu. 16. 2. Another reason why God is said to be angrie is in respect of us Quod nos qui delinquimus nisi irascentem audicrimus Dominum non timeamus Because we when we sinne unlesse wee heare that God is angrie will not feare and stand in awe of him 3. Againe God is said to be angrie for the more ample commendation and setting forth of his mercie Facillimus enim ad deponendam iram For he is most readie to lay aside his anger not like unto earthly Princes that being angrie will admit no reconciliation Cyril This therefore doth more set forth the mercie and clemencie of God that being as it were inflamed with anger is so soone turned unto mercie as in this place his anger is mitigated by the prayer of Moses QUEST XXXIV Of the reasons which Moses useth in his prayer AGainst thy people c. Moses useth divers forcible and effectuall reasons to perswade the Lord in this his earnest and zealous prayer 1. Non excusat peccatum c. He doth not excuse their sinne but acknowledgeth and confesseth it Ferus 2. His second reason is à peculâ—o haereditate from the peculiar inheritance of God he calleth them thy people Pelarg. Occurrit sermoni Domini piè corrigit c. He doth as it were correct the Lords speech in a pious and dutifull manner the Lord had called them Moses people but Moses returneth that speech unto the Lord and calleth them his people Lippom. Not therein contradicting the Lord but relying upon his promise 3. From the memorie of Gods benefits which thou hast brought out of the land of Egypt all which should have beene in vaine if the Lord would now destroy his people Pelarg. Iun. 4. From the inconvenience that would ensue that while he thought to take revenge upon his enemies saviret in se he should in a manner rage against himselfe the hurt would redound unto God his name would thereby bee blasphemed Oleaster So praetendit gloriam Dei hee pretendeth the glory of God which was like to bee obscured and hindered by this meanes for the Egyptians would take occasion hereby to blaspheme and to accuse the Lord of malice against his people and of weaknesse and impotencie Iunius Pelarg. This argument is most forcible and therefore our blessed Saviour teacheth us to pray Hallowed be thy name Ferus 5. Lastly he putteth God in minde of his promises made to Abraham Izaak and Iacob which promise the Lord bound with an oath and two things the Lord promised the multiplying of their seed and the inheritance of Canaan And so Moses saith in effect if thou change in these things Nemo tibi amplius credet No man will give credit unto thee hereafter Ferus QUEST XXXV Why the Egyptians were more like thus to object than any other nation Vers. 12. WHerefore shall the Egyptians speake c. 1. Other nations likewise might so object as the Amalekites Moabites Edomites Canaanites which were all enemies unto Israel and were afraid of them as Moses saith in his song of thanksgiving chap. 15.15 Then the Dukes of Edom shall be amazed and trembling shall come upon the great men of Moab all the inhabitants of Canaan shall wax faint-hearted and therefore they would have rejoyced likewise in the destruction of Israel 2. But instance is specially given of the Egyptians in this place and yet Numb 14.14 both the Egyptians and other the inhabitants of Canaan are brought in thus speaking for these causes 1. Because they had endured more for oppressing the Israelites than any other nation even those ten grievous plagues sent upon Egypt 2. They had lost more than any other people in a manner halfe their substance when they gave unto the Israelites at their departure jewels of gold and silver 3.
as if they had offered a sacrifice they did consecrate their ministery and service herein to God as Iunius readeth because they were employed in the Lords businesse and were carried away with a zeale of his glory 3. Beside by this their fact consecrati sunt ministeriâ— they were consecrate to the ministery and service of God as Deut. 10.8 it is said The Lord the same time separated Levi where reference is made unto this fact of the Levites and this is the blessing which here is bestowed upon them 4. Some understand it thus Vnusquisque in filio in fraâ—re suo erit per hanc actionem consecratus Every one by this action shall be consecrate in his sonne and in his brother Cajetane So also Gallas that is they and their posterity should hereby be consecrated unto God But seeing the word is in the imperative consecrate ye the meaning is rather that they should consecrate every one his hand intersiciendo filium c. in killing his sonne or brother Vatab. Calvin And so is it expounded Deut. 33.9 where it is said that the Levites knew not their owne sonnes or children but mention is not made of slaying their sonnes before QUEST LXXIV Of the time when Moses came downe from the mount and when he returned againe Vers. 30. ANd when the morning came 1. This was the next day after the idolaters were slaine which was the very day of Moses comming downe from the Mount which was the fortieth day of his being in the Mount with God for that day was the publike solemnity celebrated by the Israelites to the honour of their new golden god as it appeareth by their melody and dancing as Moses came downe from the Mount the same day when Moses returned to the campe which might bee about the sixt houre of the day he cast the golden calfe into the fire and armed the Levites against their brethren the next morning he had this communication with the people Tostat. quast 37. 2. Now whereas Moses saith upon this next day that hee would goe up to the Lord to intreat for them some thinke it must be understood of his going up againe into the Mount as it is written Deut. 9. Cajetane Borrh. So that this his going up was when he stayed other forty dayes and nights as he had done before to make supplication for the people Simler And then this followed not immediately after hee had thus said but certaine dayes after other things comming betweene Tostat. qu. 38. 3. But it seemeth that this was another going up unto God than when hee stayed there forty dayes the second time for this going up was the next day after Iun. But many things came betweene before his second solemne going up which are rehearsed in the next chapter QUEST LXXV Why Moses urgeth the greatnesse of their sinne Vers. 30. YE have committed a grievous sinne c. 1. There were two dangers to be feared in the people on the one side security and extenuating of their sinne and on the other desperation therefore to prevent the one he telleth them of the greatnesse and grievousnesse of their sinne and to helpe the other he promiseth that he will goe up and pray for them Simler 2. And here lest they might thinke that they only had sinned which were punished he telleth them that even they which remained were guilty also of a great sinne Tostatus As our blessed Saviour telleth the Jewes that they were not the greatest sinners whom Pilate had put to the sword but that others should repent lest they likewise perished Luk. 13. Ferus 3. And Moses still urgeth the greatnesse of their sinne ut ipsi quoque supplices confugiant â—d Dei misericordiam that they also themselves should by their supplications flee unto the mercie of God Calvin 4. And this Moses doth to take from them a false opinion lest they should thinke to be excused in this sinne by their good intention that they made the golden Calfe to the honour of God Ferus 5. And that which Moses doth here in telling the people of their sinne the Law of Moses practiseth still In bringing men to a knowledge of their sinnes Ferus QUEST LXXVI Why Moses speaketh as it were doubtfullâ— If I may pacifie him c. Vers. 30. IF I may pacifie him for your sinne 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulai is not taken here as a signe of doubting for Moses being a faithfull man and full of confidence did not doubt in his prayers for he that doubteth either maketh question of Gods power that he is not able to grant that which hee asketh or he is not perswaded of his mercie and goodnesse he that doubteth hee shall not receive that which he asketh bonitati Dei injuriam facit doth offer wrong unto the goodnesse of God which he distrusteth And such an one as asketh not in faith shall receive nothing of the Lord as S. Iames saith Iam. 1. If Moses then had prayed doubtfully he had not obtained that which he prayed for Tostat. qu. 40. 2. But Moses speaketh thus either in respect of the temporall punishment which hee was not sure whether it should wholly be remitted for in temporall things wee have no assurance De fide salute certi esse debemus in precibus Wee must be sure in our prayers of faith and such things as concerne our salvation Simler Or rather he useth this doubtfull speech Ne secure de petenda venia cogitent That they should not be secure in asking of pardon Calvin Difficultatem veniae significaâ— He signifieth hereby how hard it was to obtaine pardon for them Gallas that hee might more effectually move them to repentance Ferus As in the like sense this phrase is used in other places of Scripture as Ioel 2.14 If perhaps he will returne and repent him of the evill Iosh. 14.12 It may be the Lord will be with mee 1 Samuel 14.6 It may be the Lord will give deliverance by us So 2 Tim. 2.25 If so be the Lord give them repentance to know the truth Pelarg. QUEST LXXVII Why Moses againe intreateth the Lord seeing he was pacified before vers 14. BUt what needed Moses to have intreated the Lord seeing it is said that he had repented him before of the evill which he had threatned vers 14. 1. Ferus thinketh it was an infirmitie in Moses that having heard before that the Lord was pacified iterum quasi nihil tale audierâ—â— sâ—lliciâ—â—â—â—rat yet prayeth againe as though he had heard no such thing So also Calvin Quod dubitanter inchoent precâ—s That the faithfull begin their prayers doubtfully till faith prevaile But this prayer of Moses proceeded of faith for otherwise the Lord would not have heard him as he did Deut. 9.20 it shewed not then his infirmity 2. Some thinke that Moses obtained nothing at his first prayer but was kept in suspence But this is before confuted quest 40. 3. Some are of opinion that Moses prayer
particular eclipses in their causes though he see them not in particular But we are not so to thinke of God for nothing is hid from his knowledge be it never so particular as our Saviour sheweth in the Gospell that the sparrow cannot light upon the earth without our heavenly Father Thomas But beside this common and generall knowledge of the creatures God taketh speciall notice of men and among them of the elect He is the Saviour of all men but especially of those that beleeve The Lord knoweth the wicked but as a Judge to condemne them suas novit ut pater ut servet hee knoweth his owne as a father to save them Borrh. 4. Yea and among all the Lords people Moses was of speciall grace with God that whereas the people of Israel were not knowne in their owne name but in the names of Abraham Isaak and Iacob Moses was knowne of God in his owne name etiamsi non esset filius although hee had not beene the son of Abraham c. Cajetan And as the proper name sheweth some speciall propertie so God had given him specialem gratiam prae caeteris speciall grace beyond others Pelarg. 5. Procopius addeth further that God hath a double knowledge one whereby hee knoweth everie thing and this knowledge neque recipit magis nec minus is neither more nor lesse hee knoweth all things alike there is another knowledge whereby the Lord only knoweth them that know him as the Apostle saith The Lord knoweth who are his And of this reciprocall knowledge the Apostle speaketh in another place Seeing yee know God or rather are knowne of God Galat. 4.9 And this knowledge is divers varie cognoscit Deus God in divers degrees knoweth those which know him as hee is diversly knowne of them 6. Rupertus further here hath this note it was no great a matter for Moses to be knowne of God and called by his name Moses for the Lord also called Pharaoh by his name Et nunquid in regno ejus hujusmodi vocabulis indigebemus And shall we need any such names in his kingdome Therefore in that he saith I know thee by name it must be understood in nomine Dei in the name of God which is called upon over thee for by this name is everie one knowne that is written in the booke of life as it is said Apocal. 3.12 I will write upon â—im the name of my God c. QUEST XXVII What Moses meaneth saying Shew me thy way Vers. 13. SHew me now thy way 1. The Latine text for thy way readeth thy â—hee whereupon many of the ancient writers have taken occasion of long discourses concerning the vision of God Super quae saith Lippoman tot clarissima virorum ingenia multa scitu dignâ— c. Upon the which word such excellent wits have set forth many worthy things c. But the foundation being not found that which they build hereupon is impertinent concerning the vision of God occasion shall bee offered to treat afterward 2. Tostatus by way understandeth cognitionem creaturarum the knowledge of the creatures which is the way to know God by but Moses speaketh of such a familiar knowledge whereby hee may finde grace in Gods sight as it followeth in the next words which the generall knowledge of the creatures cannot doe 3. Ferus herein noteth Moses curiositie that he was not content an Angell should goe before them but vult scire modum he would also know the manner and therefore the Lord reproveth his curiositie in the words following My presence shall goe before thee as if the Lord should say Let this suffice thee why desirest thou more But it is evident vers 17. that the Lord granted Moses request here therefore the Lord reproved him not but approved it 4. Burgensis giveth this sense as Moses had insinuated in his prayer that the sole regiment might bee committed unto him so now hee prayeth that the Lord would shew him his wayes that is his manner of government Vt possim te imitari in hujusmodi regimine That I may imitate thee in this government But it is shewed before that Moses had no such intendment to desire the sole regiment quest 23 24. 5. Borrhaius referreth it to the knowledge of the Messiah who is the way the life the truth but it is evident vers 15. that Moses specially meaneth the way which they should goe and how they should be directed unto Canaan 6. Oleaster by the way understandeth the will of God that Moses might understand which way to please him for he that is acquainted with ones manners best knoweth how to satisfie and content him in which sense David saith Shew me thy wayes and teach me thy paths So also the Chalde viam bonitatis tuae shew mee the way of thy goodnesse But these wayes the Lord had shewed unto Moses in the mount how he would be served 7. Some doe thus expound Shew me thy wayes per quam scilicet ducam populum tuam by the which I should lead thy people Vatab. Ne in aliquem miserabilem errorem inciderent Lest they might erre in the wildernesse Lippom. So also Osiander But that which Moses requested here the Lord granted yet the way in the wildernesse hee shewed him not otherwise than going before them in the cloud as hee had done before for thereto afterward he desired the company of Hobab to shew them their way and the best camping places Numb 10.31 8. Gallasius applieth it to the government Teach me thy way that is rationem quam in hoc tam difficili negotio sequi debeam the manner which I shall follow in this difficult businesse But Moses expoundeth it of Gods going with them vers 16. as he had done formerly 9. The Hebrewes have here a fabulous narration how Moses made this request beside his first intendment which was onely to desire a guide to be given them upon this occasion There came a traveller and sate downe by a well and going away left a bag of money behinde him there followed another and carried it away likewise came the third whom the first returning for his money finding there demanded his bag of him who denied it and thereupon being provoked still by the other he killed him Moses seeing what had happened desired of God the way how to finde out the truth and to give right judgement and then the Lord answered him that there was no wrong done for the first passenger stole the money from the seconds father and the third had slaine before the first passengers father and therefore was justly killed by him But all this is a verie unlikely tale 1. For Moses being in the mount neither could see what was done below for then he might have seene the golden Calfe before he came at the camp as well as have heard the noise 2. And Moses still waiting upon the Lord though he had seene could not have attended any other thing 3. Neither was it likely that
quam bonitas Nothing is more proper unto him than goodnesse and mercie Calvin Et quia multi effectus And because there are many effects of the divine mercie Ferus Slow to anger erech aphaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long suffering God straightway punisheth not men when they sinne but spareth them emendationem expectando in expecting their amendment Lyran. Peccata eorum dissimulando as it were dissembling and winking at their sins to bring them to repentance as hee did forbeare the old world 120. yeares Burgens Poenam differendo in deferring the punishment Ferus God doth not presently punish as though he either knew not or neglected our sinnes but that we should come to amendment of life Marbach As Saint Peter sheweth 2 Pet. 3.9 Pelarg. This is a singular effect of Gods mercie Oleaster Abundant in kindnesse rabh chesedh God is so rich in mercie that he hath more compassion of us than we have of ourselves Tostat. He diversly sheweth the effects of his pietie and pitie Lyran. He is propensus ad beneficentiam prone and readie unto mercie Borrh. He extendeth his mercie unto all Oleast And he is multa pietatis of great pitie towards all men Pelargus Multifarie impendit misericordiam he many wayes bestoweth his mercie 1. Sometimes when he seeth men in miserie he hath compassion on them as upon the Israelites in Egypt 2. Sometime ex gratuita voluntate of his owne gracious will though they be in no trouble as Christ in mercie looked upon Paul when he converted him 3. Sometime hee spareth the wicked for the righteous among them as hee promised Abraham not to have destroyed Sodome if ten righteous persons could have beene found among them 4. God also spareth his people lest the enemies should have occasion to blaspheme as Moses intreateth God chap. 32.12 5. God oftentimes sheweth mercie to a multitude for the zeale of one righteous man as Phinches by his zeale appeased Gods wrath toward the people 6. Sometime the Lord considereth the frailtie and weaknesse of man and so forbeareth them as Psal. 78.38 He oft times called backe his anger c. for he remembred that they were flesh Burgens And in truth veemeth As God is mercifull in promising so he is most true stable and constant in performing his promises Lyranus and Burgensis understandeth this of Gods justice verax â—dest justin true that is just As God is said to be just of his word and promise it may be so interpreted but not as Gods justice and severity is compared with his mercie for that property of God is described in the next verse here Gods truth hath relation to his mercie and promises he is verax promissa servando true in keeping his promises Ferus God is faithfull he deceiveth none he cannot lye And if Gods promise be not performed it is because the condition is not kept and so the failing is not on Gods behalfe but on mans such was that promise made to David Psal. 131.12 If thy sonnes keepe my covenant c. their sonnes shall sit upon thy throne for ever Tostat. qu. 7. This mercie and truth of God non aliter comprehendi potest quam ex verbi testimonie cannot be otherwise comprehended than by the testimony of his word Calvin And the Lord specially maketh mention here of his truth ad consolandum Mosem to comfort Moses that hee should not doubt but that God would make good all his promises to Israel Borrh. Vers. 7. Reserving mercie for thousands 1. Here a definit number is put for an indefinit he meaneth all the posterity of the faithfull Pelarg. Hee sheweth mercy not only to those with whom he covenanteth sed etiam descendentibus ex eis but to those which descend of them Lyran. Oleast As the Israelites now found by experience that God respected them for their fathers Borrh. And long after even in the latter times qua sunt valde distantia à temporibus patrum which were farre distant from the times of the Fathers God remembreth his mercy as Levit. 26.41 I will remember my covenant with Iacob c. yea this promise comprehendeth all the time both of the old and new Testament for God remembring his promise to the Fathers sent his Sonne into the world but this must bee understood of such generations as doe not obicem ponere which are not a barre unto themselves by their sinne and disobedience Burgens Here Gods mercy reacheth unto a thousand generations his justice but unto the third or fourth Simlerus Forgiving iniquitie transgression and sinne 1. Lyranus by these three understandeth sinnes committed against our neighbour against God or against our selves 2. Burgensis by the first would have signified sinnes of infirmity by the second sinnes of malice by the third sinnes of ignorance 3. But thus are they better distinguished the first word ghavâ—n or as Oleaster pronounceth it aon commeth of that root which signifieth to be crooked it betokeneth crooked offences which proceed of malice or ex proposito of purpose the second peshagh is of pâ—shagh which is to deale unfaithfully signifieth such sinnes as are treacherously committed against God as was the sinne of idolatry committed against the Israelites Tostat. Pelarg. Such sinnes which proceed ex superbia of pride Oleaster Ex contemptu of contempt Cajetan The third chataah generally signifieth sinne but is more specially here taken for the sinnes of ignorance and infirmity Tostat. quaest 7. Oleaster Cajetane Pelarg. 4. Wherein appeareth Gods singular mercy not only to the righteous but to the unrighteous Ferus 5. Et non levibus tantum dâ—lictis sed gravissimis sceleribus dat veniam Who only doth not pardon small offences but most grievous sinnes Calvin QUEST XI How the Lord is said not to make innocent BY no meanes making the wicked innocent 1. The words in the originall are thus In making innocent he will not make innocent which Ferus following the Chalde paraphrast divideth into two sentences He maketh innocent or dismisseth unpunished them which doe repent yet justifieth not those which are impenitent but the grammaticall construction will not beare this sense In absolving he will not absolve but ate referred to the same object 2. Osiander understandeth it of such as make themselves innocent before God whom the Lord notwithstanding will not hold to bee innocent but nakeh here is not a noune but a verbe In making innocent c. 3. The Latine readeth thus Nullus apud te per se innocens None is with thee of himselfe held to be innocent that is none of himselfe or of his owne power can be innocent before thee So Tostat. qu. 8. But these words with thee and of himselfe are not in the originall 4. Lyranus thus interpreteth that none are innocent before God as having either actuall or originall sinne but the word nakeh is here a verbe naki signifieth the innocent the other to make innocent it cannot therefore be thus construed the innocent he
speech because of the peoples departure and fleeing from him and that after he had spoken unto them and inquired the cause of their fleeing from him then he covered his face But it is like that the people at the very first sight of Moses were afraid to come neere him and that therby Moses perceiving the reason covered his face And that he had cast the vaile on his face before he began to speake and that the people had fled from him before it is evident because Moses had called them unto him as afraid to come neere 2. Tostatus thinketh that as Moses spake unto the people he sometime uncovered his face that they might see his glory and the more reverence his ministery and sometime he covered it because they were not able continually to behold that brightnesse But it is manifest vers 35. that Moses alwayes kept his face covered till he went in to speake with God 3. Simlerus thinketh that primum aperta facie populum allocutus est at the first time Moses spake unto the people with open face that they might be the more moved and affected with the sight of that glory but after that he used to cover his face But the Apostle sheweth that the people could not behold Moses face for the glory of his countenance c. They did not then behold it first or last while his face shined 4. Some Hebrewes as Lippoman writes doe thinke that Moses spake to God and to the people with uncovered face and at all other times he covered his face but it may be gathered out of the 35. verse that at all times untill Moses went in unto God his face was covered And the difference was in this that Moses uncovered his face before God for there was none to be dazled with that sight but when hee shewed himselfe and spake to the people his face was covered 5. Therefore the truth is this that as soone as Moses perceived by the peoples feare in not comming neere that his face shined he then covered his face and so spake unto the people yet need wee not with Oleaster to transpose the words Hee put a vaile upon his face and so finished to speake unto the people but either wee may reade with Iunius While he had finished to speake unto the people he put a vaile or rather to reade it in the preterpluperfect tense and hee had put a covering upon his face Genevens for as Oleaster reasoneth hee had most need then to put a vaile before his face when he spake unto the people So also Cajetane in speaking unto God his face was uncovered Homines autem alloquebatur facie velaâ—a But he spake unto men with vailed face lest that those shining beames might have hindred their sight QUEST LII What the vailing of Moses face signifieth 6. THe mysticall meaning of this vaile before Moses the Apostle sheweth 1 Corinth 3.13 That the children of Israel should not looke unto the end of that which should be abolished which Augustine understandeth thus Christ is the end of the Law c. Rom. 10.4 Signum erat quia in lege Christum intellecturi non erant It was a signe that they should not understand Christ in the Law 2. And the Apostle also maketh this a propheticall type of the blindnesse of the Jewes unto this day over whose hearts a vaile is still spread in the reading of the Law that they doe not perceive the spirituall sense thereof 3. Origene more generally applieth it that when Moses that is the Scriptures are read velamen super cor eorum there is a vaile over their heart that reade but understand not 4. It signifieth also the vaile of ignorance which is spread upon our hearts by nature which untill it be removed by Christ we cannot understand the truth of God Simler QUEST LIII How long the shining of Moses face continued Vers. 35. THerefore Moses put the covering upon his face c. 1. Some thinke that the glorie of Moses countenance continued no longer than untill he had delivered his message unto the people and declared the Lords commandements unto them But the contrary is convinced out of the text in this place which sheweth that Moses used when he went in to God to uncover his face and when he went out to cover it it seemeth then that more than once or twice Moses did thus And that the shining of his countenance did continue some while after 2. Ambrose saith Quamdiu vixit Moses alloquebatur populum velamen habuit in facie c. As long as Moseâ— lived and spake unto the people he had a covering on his face But Ioshuah after Moses death spake unto them with open face which signified quòd venturus esset verus Iesus that the true Jesus should come who should take away the vaile of their hearts that turned unto him So Ambrose Tostatus would confirme the same by these two reasons 1. Seeing God had given Moses this gift not setting downe any time how long it should continue he would not take it away from him but upon some evill demerite of Moses but he continued in Gods favour so long as he lived 2. Seeing this glory was an honour unto Moses if the Lord had taken it from him it would have beene as great a disgrace and dishonour as it was before an honour Contra. 1. Christ also was transfigured in the mount his face did shine as the Sunne he continued still the beloved Sonne of God yet that glory remained not still in his countenance therefore that argument doth not follow 2. And the ceasing of his glory in Moses was no more disgrace unto him than it was to Christ to have his face shine before his three Apostles in the mount and not afterward when he came downe to the rest of his Disciples 3. That typicall allusion betweene Moses and Ioshuah being not grounded upon the Scripture doth serve only for illustration it proveth not 3. That Moses face then had not his shining brightnesse while he lived it is the more probable opinion upon these reasons 1. Signes were no longer to continue but untill the things signified were confirmed this shining of Moses countenance was a signe of Gods favour and reconciliation with the people this being confirmed and the people thereof perswaded the signe might cease 2. As long as Moses face shined the people were afraid to come neere But afterward they presumed not only to come neere him but Cora Dathan and Abiram resisted him to his face Numb 16.3 It seemeth that then his face shined not 3. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory which was to be abolished 2 Cor. 3.7 It was therefore a transient and passing not a permanent glorie 4. Christs glory and shining brightnesse in the mount continued not all his life who was greater than Moses QUEST LIV. Whether Moses face continually shined or only at certaine times BUt it cannot certainly be determined how long Moses held this
here what God can doe but what he doth Let him or any other Romanist shew a text of Scripture for this privilege of the Virgin Marie that shee was exempted either from originall or actuall sinne this only was peculiar unto Christ that he was in all things like unto us sinne only excepted And she her selfe acknowledging Christ to be her Saviour in her song saying My spirit rejoyceth in God my Saviour confesseth therein that she was a sinner The Romanists then must looke for small thanke at the Virgin Maries hand who would fasten upon her such a blasphemous conceit to be free from originall sinne See more hereof also Synops. pap Centur. 2. er 79. 5. Controv. Images not to be tolerated Vers. 15. BReake their images in peeces c. for thou shalt bow downe to no other god Osiander here giveth this corrupt note Vbi ergo nihil est periculi ab adoratione ibi nihil est periculi à statuis c. Where therefore there is no danger of adoration there is no danger to be feared from any images c. Therefore he thinketh that such images as are not adored may stand Contra. 1. Nay the Lord in this place would have the occasion of stumbling removed and images to be defaced lest the people might be corrupted by them and therefore Deut. 7.5 they are simply commanded to breake downe their images because they were an holy people unto God 2. And if it shall be said that the Israelites were weake and prone to idolatry and therefore are so charged the Apostle also reviveth the same precept Babes keepe your selves from idols 1 Ioh. 2.21 shewing that even now also under the Gospell there is like danger to be feared from images and idols 6. Controv. Christs and Moses forty dayes fast cannot be imitated Vers. 28. HE was with the Lord forty dayes c. The Romanists are ridiculous in grounding their forty dayes fast yeerely upon this example and our blessed Saviours fasting forty dayes 1. The miracles which the Prophets and Apostles wrought scimus nobis ad confirmationem veritatis non ad imitationem proponi c. we know are propounded unto us for the confirmation of the truth not for imitation Gallas We may as well imitate Christ in his walking upon the sea and other miraculous workes as in fasting forty dayes 2. Our blessed Saviour so likewise Moses did eat nothing at all but they feed delicately in their fasts 3. Christ fasted but once they injoyne this fast yeerely Gallas 4. Christ fasted ut Evangelio plenam fidem acquireret to win credit to the Gospell as Moses did to the Law unlesse then they bring in a new Gospell no such fast for religion sake is to be injoyned Calvin 7. Controv. That Henoch and Elias are not preserved in their bodies in Paradise Vers. 28. HE did neither eat bread nor drinke water c. Tostatus thinketh that as Moses was preserved in the mount without any naturall decay at all forty dayes and forty nights so Henoch and Elias are kept still in Paradise by the power of God in their bodies to returne againe in the latter dayes to turne the hearts of the fathers to the children quaest 23 24. Contra. 1. If he meane they are kept in the terrestriall Paradise that cannot be for seeing all the earth was overflowed in Noahs floud how could Henoch live there 2. And in heaven they are not with their bodies for Christ was the first as Origen saith Qui carnem evexit in coelum Which carried his flesh into heaven 3. Concerning that prophecie of the comming of Elias it was fulfilled in Iohn Baptist as our blessed Saviour saith If yee will receive it this is Elias that was to come Matth. 11.14 See further of this question Synops. Centur. 5. error 32. 6. Morall observations 1. Observ. God giveth more than we aske Vers. 10. I Will doe marvels such as have not beene done c. Moses only asked of God forgivenesse and that he would go with them the Lord granteth more to doe such wonders for them as never were seene Such is the Lords bounty that he giveth more to his servants than they aske as unto Salomon that desired wisdome he gave both honour and riches Simler 2. Observ. God will protect his children being occupied in his service Vers. 24. SO that no man shall desire thy land Such care hath God of those that are occupied in his service that he will then most of all protect and defend them as the Israelites while they went up to appeare before the Lord are promised that no detriment should befall them in the meane time at home Gallas Like as when the enemies came upon the Israelites in Samuels time while they were assembled in prayer yet they were delivered 1 Sam. 7. 3. Observ. God will provide all things necessary for them that serve him Vers. 28. HE did neither eat bread nor drinke water While Moses attendeth upon God he hath no need either of meat or drinke this was miraculous and extraordinary in Moses yet it teacheth that God will provide for those all things necessary that preferre his glory and service before all other things as our blessed Saviour saith Matth. 6.33 Seeke first the kingdome of God and his righteousnesse dnd all things shall be ministred unto you 4. Observ. Gods children are not proud of their gifts Vers. 29. MOses wist not that the skin of his face shone bright Lippoman hereupon noteth Ignorabat Moses propriam gloriam c. Moses knew not his owne glory for the Saints doe not acknowledge their excellencie but are humble c. As the Apostle saith If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know 1 Cor. 8.2 5. Observ. God lighteneth mens hearts by prayer and hearing the Word ANd as Moses in talking with God had his face lightened so in our prayers and hearing the word of God accenditur in mentibus nostris nova lux c. a new light is kindled in our mindes as the two Disciples which went to Emmaus felt their hearts to burne within them while Christ opened unto them the Scriptures CHAP. XXXV 1. The Method and Argument HItherto from the 31. chapter hath beene set forth the let and impediment unto the worke of the Tabernacle by the sinne of the people and their reconciliation now unto the end of the booke is declared their diligence in obedience in the worke of the Sanctuary both of the people in bringing stuffe of the workmen and artificers in framing and working it of Moses in approving and disposing of it This chapter hath three parts 1. A rehearsall or repetition of the former charge given them first there is an interdict and prohibition that they worke not upon the Sabbath to vers 4. then a commandement and charge 1. Concerning the people what they shall offer to vers 10. 2. How it shall be ordered and disposed and to what end to v. 20. 2.