the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in conspectu Dei c. The
very conscience is polluted Vrsin 4. In the glorious state of the Saints in the next life the obedience of the Saints shall bee perfect and they shall wholly be conformable to the will of God and then we shall be just not onely by the imputative justice of Christ sed propria essentiali justitia but by a proper essentiall justice and then we shall fully be made like to the image of Christ as the Apostle saith Rom. 8.29 Those which he knew before he also predestinate to be made like the image of his Sonne Marbach Now the contrarie objections are these 1. Object The works of the Spirit are perfect but good works in the regenerate are the works of the Spirit therefore they are perfect Answ. This argument proceedeth from that which is simpliciter simplie and absolutely said to bee of the Spirit to that which secundum quid after a sort is of the Spirit the works of the faithfull are not absolutely the works of the Spirit but they are so the works of the Spirit as they be also our works so they are pure as they proceed of the Spirit but impure and imperfect as they are wrought by man 2. Object They which are conformable to the image of Christ have perfect works The faithfull are conformable in this life to the image of Christ Ergo. Answ. The proposition is true onely of those which are perfectly conformable but so are not the faithfull in this life but onely in part as the Apostle saith 1 Cor. 13.12 Now I know in part and as our knowledge is so is our obedience both imperfect 3. Object There is no condemnation to the faithfull Rom. 8.1 therefore their works are perfect Answ. The argument followeth not for the privilege of the faithfull and their exemption from condemnation dependeth not upon the perfection of their works but upon the perfection of Christs righteousnesse imputed to them by faith 4. Object Christ at his comming shall render unto every one according to his works but it standeth not with Gods justice to give a perfect reward unto imperfect works therefore the works of the regenerate because they shall be perfectly rewarded are perfect Answ. 1. The obedience of the faithfull shall bee perfectly rewarded not according to the law of works but according to the law of faith whereby the righteousnesse of Christ is imputed and is rewarded in them being theirs by faith as fully as if it were their owne 2. Yet Christ shall judge also according to their works not as causes of the reward but as testimonies and lively arguments of their faith Vrsin 5. Object The Scripture ascribeth perfection to the works of the Saints as it is said of Noah Gen. 6.9 that he was a just and perfect man in his time so Hezekiah saith 2 King 20.3 I have walked before thee with a perfect heart Answ. 1. These and the like sayings must be understood de perfectione partium non graduum of the perfection of the parts of obedience not of the degree of perfection that is the faithfull doe exercise their obedience in every part of the law but not in a perfect degree or measure 2. They are said to bee perfect in comparison onely of such as were weake and imperfect 3. And further their sinceritie and perfection is understood as being opposite unto dissimulation and hypocrisie that their heart was perfect toward the Lord that is unfained without any dissimulation in which sense the Prophet David saith Iudge me according to mine innocencie Psal. 7.8 6. Object The Apostle saith Whosoever is borne of God sinneth not 1 Iohn 3.9 the faithfull then being borne of God sinne not Answ. The Apostle understandeth here not the dwelling of sinne but the reigning of sinne for otherwise he should be contrarie to himselfe who had said before chap. 1.8 If we say we have no sinne we deceive our selves and the truth is not in us They which are borne of God sinne not that is sinne though it remaine in them it reigneth not in them as S. Paul saith Though we walke in the flesh we doe not warre after the flesh Vrsin 7. It is evident then that the law was not given to justifie men thereby as the Apostle saith Rom. 3.20 Therefore by the works of the law shall no flesh be justified in his sight for by the law commeth the knowledge of sinne This then is the end and use of the law 1. It sheweth what God is one that loveth justice and hateth iniquitie 2. It is as a glasse wherein we may see that image after the which man was at the first created which now is defaced in him by sinne 3. It is a rule and line after the which wee should square out our life and actions 4. It sheweth the corruption of our nature and so is as a schoolemaster to bring us to Christ Marbach So Augustine saith Hac est utilitas legis ut hominem de sua infirmitate convincat gratiae medicinam quae in Christo est implorare compellat This is the profit of the law to convince man of his infirmitie and to drive him to seeke the medicine of grace in Christ Epist. 200. 6. Confut. That the Morall law nor any precept thereof may be by humane authoritie dispensed with THere remaineth yet one point to be discussed whether any of the precepts of the Morall law may be by humane authoritie dispensed withall wherein the Popes Canonists have heretofore given unto their terrene god an infinite and unreasonable power for these were their conclusions that Papa potest dispensare contra jus divinum The Pope may dispense against the law of God contra jus natura against the law of nature contra novum Testamentum against the new Testament contra Apostolum against the Apostle Papa potest dispensare de omnibus praeceptis veteris novi Testamenti The Pope may dispense with all the precepts of the old and new Testament c. But herein I preferre the judgement of Tostatus a moderate writer of that side who denieth unto the Pope any such authoritie and answereth the contrarie objections 1. Object As among men the Law-maker may dispense with his law so God that gave the Morall law is therefore above the law and may dispense with it and if God may dispense then the Prelates of the Church consequently may dispense because they are in Gods stead Answ. First to the proposition this may bee answered 1. That in humane lawes which tend unto the common good the preservation of the publike state the maintenance of peace and of justice the Law-giver himselfe cannot so dispense as to overthrow the end of those lawes as that it shall be lawfull to disturbe the publike state or such like for this were to evert the very scope and end of the law but yet in particular cases he may dispense as where an order is that every one shall watch which is intended for the good of the Citie yet
Controv. Against satisfaction before God by temporall punishment Vers. 28. SO the children of Levi did as Moses commanded c. The Lord was well pleased with this punishment which was inflicted by the Levites upon the idolaters yet we must not thinke that Gods wrath was hereby satisfied for God was appeased before by Moses prayer vers 14. neither was it likely that the punishment of a few could satisfie for the sinne of the whole host that the death of three thousand could make amends for the sinne of six hundred thousand Simler But ad exemplum profuit this punishment was profitable for the example of others and by this meanes castra purgata fuerunt the campe was purged of the ringleaders of this sinne Calvin 10. Controv. Of the corrupt reading of the vulgar Latine text setting downe 23. thousand for three thousand ABout three thousand The Latine Translater therefore here readeth corruptly 23. thousand as is before shewed at large quest 72. 11. Controv. All shedding of bloud maketh not one irregular and unmeet for the Ministery Vers. 29. COnsecrate your hands The Romanists observation therefore of irregularity is superstitious that allow none to be admitted to Orders which have beene shedders of bloud Lippoman one of their owne Writers giveth here a good note Non est ergo omnis effusio sanguinis irregularitatis nota All shedding of bloud is not then to be held a note of irregularity seeing the Levites thereby were consecrated c. Indeed manslayers and bloudy men are not easily to bee admitted to the Ecclesiasticall Ministery but one which hath served in the warres or had borne the office of a Judge being otherwise meet for his gifts is not for any such respect to bee debarred As Ambrose in the better times of the Church of a Judge was made a Bishop 12. Controv. Against the Romanists that thinke no man can be certaine of his salvation but by revelation Vers. 32. RAce me out of thy booke Procopius here well collecteth Ecce Mosi per omnia exploratum fuit c. Behold Moses did certainly know that his name was contained in the booke of life But Tostatus thinketh that this was extraordinary and that now Aut rarissimi homines aut quast nullus certus est That few or in a manner none are sure of their salvation Moses he thinketh had this by revelation and by his familiar conference with God and so S. Paul when he was taken up into the third heaven Tostat. quaest 42. Contra. 1. Moses was assured of his election even as other faithfull are God answereth him that hee which sinneth that is without repentance and recovery shall be raced out therefore he that sinneth not so but repenteth of his sinne is sure he is there written as the Apostle saith Hee that is borne of God sonneth not sinne doth not reigne in him and so againe it may be turned he that sinneth not is borne of God And S. Peter saith Brethren give diligence to make your election and calling sure for if yee doe these things ye shall never fall 2 Pet. 2.10 By good workes then as lively testimonies of our faith our election may be made sure 2. The ground also of S. Pauls confidence and assurance was not so much any speciall revelation as the common operation of faith in Christ he was perswaded nothing should separate him from the love of God which is in Christ Iesus our Lord Rom. 8.39 Faith therefore in Christ Pauls Lord and ours assureth us of Gods inseparable love See more Synops. Centur. 4. err 25. 13. Controv. That God doth not only foresee but upon his foresight also decree the condemnation of the reprobate Vers. 33. HIm that sinneth will I put out of my booke Tostatus further here hath this observation that the reprobate are not predestinate of God as the elect are but praesciti tantum onely foreseene Solum cognoscit Deus quod iste vel ille homo erit infoelix non quod de eo aliquid statuerit c. He only knoweth that this or that man shall be damned and be unhappy not that God decreeth any thing of such quest 41. Contra. 1. This opinion is contrary to the Scripture Iudas is called the child of perdition Ioh. 17.12 Saint Paul calleth the reprobate vessels of wrath prepared to destruction Rom. 9.22 and Saint Inde They were of old ordained to this condemnation vers 4. These places doe evidently shew that the reprobate are ordained prepared and appointed unto condemnation 2. Otherwise if it were not so that God decreeth the end and condemnation of the wicked hee should be deprived of the one part of the office of the supreme Judge which is as well to decree punishment to the wicked as rewards to the righteous 3. Indeed a difference there is betweene the decree and foreknowledge of the one and of the other but not that which Tostatus imagineth As first God ordained both for the elect the end which is salvation and the way for them to walke in but God foreseeth only the evill wayes of the wicked but their end he both foreseeth and decreeth secondly the decree of election is only of grace without the foresight of the faith or good workes of the Saints but the decree of actuall condemnation in the wicked is upon the foresight of their sinne and misbeleefe as is elsewhere shewed more at large See more hereof Synops. pag. 822. 14. Controv. The punishment of sinne remaineth not after forgivenesse of sinne Vers. 34. YEt in the day of visitation I will visit them Ferus hereupon observeth that God many times dimissa culpa pâ—nam sibi reservat c. doth reserve the punishment the fault being pardoned As Adam and Eve had their sinnes forgiven upon the promise of the Messiah yet they both received punishment so Numb 14.20 God at Moses request forgave the sinne of the murmurers yet all their carkasses fell in the wildernesse Contra. 1. That which God forgiveth he perfectly pardoneth Ierem. 31.34 I will forgive their sinnes and remember their iniquities no more Ezech. 18.22 His transgressions shall be mentioned no more unto them But if the punishment should bee reserved still then after remission their sinnes should bee remembred 2. Wherefore their chastisements which follow after the confession of sinne as in the examples given in instance were rather corrections for their owne emendation or the example of others than punishments for sinne as Tostatus reasoneth that if sinne be directly punished nunquam daeretur ei temporalis poena sed aeterna it should never have temporall but eternall punishment it is therefore non poena peccati sed admonitio quaedam not the punishment of sinne but a certaine admonition Tostat. qu. 47. See Synops. pag. 653. 6. Morall observations 1. Observ. The absence of the Pastor verie dangerous Vers. 1. OF this Moses we know not what is become Vides hoc loco absentia rectoris grandem fieri jacturam populi Wee see by this place that
age of Ioseph for divers reasons 1. By this it may be gathered how long Ioseph was a servant in Egypt from 17. to 30. yeares the space of 13. yeares whereof 3. he spent in prison the rest in service Mercer 2. But Ioseph for his thirteene yeares service was recompenced with 80. yeares of libertie prosperitie and honour for he lived till he was 110. yeares old which may also be a figure of the everlasting reward of the Saints which they shal receive for their short and momentarie afflictions here Perer. 3. This observing of Iosephs age helpeth towards the Chronologie of Iacob and Iosephs age for hence it is gathered that Ioseph nine yeares after when the seven plentifull yeares were past and two of famine was thirty nine yeares old and Iacob at that time an hundred and thirty yeares old then it will follow that Ioseph was begotten in the 91. yeare of Iacobs age foureteene yeares after his comming into Mesopotamia for Ioseph was borne in the end of the second seventh yeare of Iacobs service so that Iacob was 77. yeares old when hee went first into Mesopotamia Perer. 4. Iosephs age is expressed that it might appeare what wonderfull graces hee had received of God at those yeares of chastitie of patience of pietie of wisdome of knowledge of secrets of policie and government It is said that Iulius Caesar beholding the picture of Alexander in Hercules temple at Gades lamented that hee had done no worthy exploit at those yeares wherein Alexander had conquered the whole world But Ioseph here at the same age of thirty had shewed more true wisdome and vertue than either of them both Perer. 5. Likewise by this president of Ioseph made a governour at thirty wee see that at this age a man is fit for publike imployment David at that age began to reigne Ezechiel then prophesied Ezech. 1.1 Christ began to preach and Iohn Baptist Mercer 6. Lastly Iosephs age is expressed to shew how mightily the Lord wrought with him that the grave counsellers and Elders of Egypt were content to give place to his youth and be advised and ruled by him Calvin QUEST XIIII What food Ioseph laid up where and how Vers. 48. LAid up food in the Cities 1. It is not like that Ioseph gathered of all other fruits and provision as Ramban thinketh but onely of corne for other food could not have beene so well kept and the next verse sheweth that food ochell was gathered namely bar wheat Mercer 2. Iosephs wisdome appeareth that provideth barnes for every Citie that they should not need to travaile farre for food but have it provided at home 3. Where it is said till he left numbring it is like that Ioseph observed order in laying up of the corne and kept a talie of it he numbred it not of curiositie as David numbred the multitudes of his people but in a provident forecast to see what quantitie would suffice for every place Muscul. QUEST XV. Whether indeed Ioseph had forgotten his fathers houses as it seemeth by the name of Manasses formed of the word Nashah to forget Vers. 51. GOd hath made me forget all my labour and my fathers house 1. I doe not thinke with Calvin that this is to be imputed to Ioseph as a fault that would commit to oblivion his fathers house being entangled with this great honour and prosperitie for how could hee forget his father or fathers house unlesse he should together abandon his faith and religion and forget Gods covenant made to his father and his seed 2. Neither doth it helpe the matter to say with some that he did not forget his father but his brethren who are understood by his fathers house 3. Nor yet is this spoken by way of comparison that in respect of this great honour his fathers house his kindred and education was nothing as Mercer 4. But the words doe expound themselves he speaketh of the labour and affliction and great indignitie which he received at his brethrens hand in his fathers house the remembrance and griefe whereof his great preferment and honour in Egypt allayed and mitigated Iun. 5 But whereas it will be demanded if Ioseph had not forgotten his father how came it to passe that he remembred him not all this while nor sent unto him seeing Memphis the kings Citie was not above 40. mile distant from Hebron where Iacob dwelt It may be answered that whether by reason of Iosephs long affliction before in which time he might thinke his father to be dead or in respect of his most busie and troublesome imployment in the 7. yeares of plentie or because he would yet conceale his kinred he might forbeare to enquire after them it was the speciall worke of Gods providence so disposing that his brethren should first seeke unto him and bow before him that his dreames might take effect Mercer Augustine further thinketh that God so disposed that Ioseph all this while sent not to Iacob being not above 300. mile from him that Iacob by this meanes might be exercised with sorrow Voluit Deus isto mode parva peccata Iacob in hoc seculo igne tribulationis consumere God would by this meanes with the fire of tribulation purge Iacobs sinnes in this world ser. 82. de tempor But Augustine is deceived in the distance of Mephis from Hebron which was rather 50. than 300. miles for the Patriarkes could not carrie their corne so farre upon their beasts Thom. Anglicus and Pererius thinke that Ioseph had a revelation how his brethren should come downe to Egypt to buy corn But if this were so it is not like that Moses would have omitted it Theodoret thinketh that God so disposed that Iacob knew not of Iosephs being in Egypt lest he might have redeemed him from thence and so the occasion of the Israelites going downe into Egypt should have beene prevented this opinion and the first I preferre before the rest QUEST XVI When Egypt began to be affamished and what other countries beside Vers. 55. AT the length all the land of Egypt was affamished c. 1. For the first two yeares of famine the dearth was not felt in Egypt because private men might have laied up in store at home for themselves therefore the Latine text is here very corrupt that in the former verse where the true reading is in all the land of Egypt was bread readeth in all the land of Egypt was famine 2. Where the famine is said to be in all lands we must not understand all the countries in the world but these countries next adjoyning which came thither for corne vers 57. and so the Hebrewes especially apply it to be spoken of the countries Phenice Palestina Arabia which doe border upon Egypt 3. Some Hebrewes affirme that Ioseph before he would sell the Egyptians corne moved to have them circumcised and that there was much altercation about it It is like that he circumcised his owne two sonnes and instructed the Egyptians
effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enchanters R. Levi taketh them to be those which by naturall meanes seeme to doe strange things while their craft is not perceived as here they seeme to make serpents of rods R. Saadias would derive it of chor and atam which signifieth an hole and secret because they did hide in secret holes and places as in graves those whom they consulted with and which gave answer unto them but this seemeth to be curious The fourth word is lahate of lahat which signifieth fire or the blade of a sword as Gen. 3.24 because Magicians use not onely words to enchant with but other instruments Aben Ezra But their enchantments are rather so called because they deceive men making them to take one thing for another as the fight is easily deceived in shaking of a bright sword Borrh. QUEST VIII Of the divers kindes of magick BEsides these here named there were other kindes of Magick as Plinie rehearseth divers as how they divined by water by the aire by the starres by basons shadowes talke with the dead lib. 30. c. 11.2 Augustine out of Proclus and Porphyrius sheweth that they made two kindes of Magick the one was thourgia which by certaine sacrifices and a fained purity of the body and by other rites did invocate as they thought the good spirits the other was called goetia because they used mourning in invocating of spirits and Necromantia because they consulted with the dead 3. Suidas maketh three sorts Mâ—gia art Magicke which was by invocating of the spirits for the effecting of some good worke as they were made to beleeve Goetia which by mourning called upon the spirits of the dead Pharmacia when they used or applied any venomous or poysoned thing Ex Perer. 4. But to know the divers devilish devices which Magicians used we can have no better direction than from the Scripture it selfe Deut. 18.10 Where beside these two kindes before rehearsed of jidgeni the wisard and casheph the Jugler or deceiver there are six more magicall practices set downe The first is Kasam the diviner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint such as tooke upon them to tell of things which were lost and to declare hid matters and things to come such as divined by visions as Micah 3.6 The next is meghonen an observer of times Planetarius a Planetary such as by the aspect of the starres moving of the cloudes and by such like tooke upon them to prognosticate not of naturall things but of civill and humane affaires so is the word used Isai. 2.6 They are Southsayers as the Philistims and what the Philistims were we may read 1. Sam. 6. who by the going of the cart and by the way it tooke did take upon them to finde out the author of the plagues that were sent upon them the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as observe words and use spels The third is nachash an Augur or Conjecturer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as by the flying of birds or such like doe make conjectures as they that count the crossing of a hare the way ominous and such like The fourth is casheph the plurall whereof is cashphim deceivers touched before The fift is chober chaber the Inchanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint that useth inchantment as it is expounded by another word Psal. 58.6 lachash which signifieth to mutter or whisper such as take upon them to charme Serpents and adjure Devils and to doe great cures by hanging inchanted things about the necke or such like the word chabar signifieth to joyne because such have a league and conjunction with evill spirits The sixt is shoel obh that asketh of familiars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloquus Septuagint that give answers as though a spirit or familiar spake within them for obh signifieth a bottle or the belly swelling and puffed up and ready to brast as Iob. 22.20 The seventh is jâ—dgoni the Wisard spoken of before The eight is doresh el hamethim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inquireth of the dead such as make men beleeve they can raise up the dead to consult with them whereas it is the Devill in their likenesse as the witch of Endor brought up the Devill in likenesse of Samuel 1. Sam. 28. QUEST IX Of the first author and inventor of art Magick Vers. 11. THese Charmers of Egypt Though Egypt was much given to this devilish invention of Magicke yet neither were they the first founders nor the onely professors of it 1. Most Writers doe make Zoroastres of Persia the author of it as Plinie and Diogenes Laertius Iustinus Plinie writeth of him that hee only of all men that ever were laughed the same day hee was borne and his braine so moved up and downe that it would remove or put off the hand laid upon it which they say was a signe of his great and mysticall knowledge the author of the Scholasticall history saith that this Zoroastres was Ninus who wrote this art Magicke and the seven liberall Arts in fourteene pillars seven of brasse and seven of bricke to preserve them from the destruction of the world one by water the other by fire 2. Concerning the antiquity of Zoroastres hee was neither so ancient as some write that hee was 600. yeeres elder than Plato or five thousand yeeres before the battell of Troy as Hermippus as Laertius citeth him nor yet was he so late as Xantus Lydius maketh him to be but six hundred yeeres before Xerxes expedition into Greece For Zoroastres was in the time of Ninus when Abraham lived from whose birth to the first Olympiad are counted 1268. yeeres and the battell of Troy was 407. yeeres before the beginning of the Olympiades But Xerxes passage into Greece followeth in the 75. Olympiade and Plato his death in the 108 Olympiade by this it is evident that Zoroastres was neither so many yeeres before the first nor so few as the rest imagine 3. But Cassianus deriveth the first invention of Magicke from before the floud for whereas Adam having the knowledge of the celestiall bodies and elements taught the same unto Seth which kinde of knowledge continued uncorrupt in the righteous seed till they joyned in marriage with the posterity of Cain then they abused and prophaned the same to the finding out of superstitious and Magicall devices which wicked inventions they say were preserved by Cain and by him graven in certaine plates of mettall sic Cassianus collat 8. cap. 21. So these devilish practises continued along and were dispersed in the world they were rice in Canaan in Moses time as may appeare by the Lawes made against such in divers places but especially Deut. 18.10 And afterward about the time of the Trojane warre these Magicall studies were much followed as Homers fable of Circes sheweth Orpheus among the Thessalians and Osthanes that accompanied Xerxes in his warre against Greece were famous in this kind Pythagoras and after him Empedocles Democritus Plato seemed to make great account of
the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus Pompeius the successe
of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or else the
her song The Lord hath looked upon the poore degree of his hand maide Luk. 2.48 and as Hagar saith Thou Lord hast looked upon me Gen. 16.13 Or in judgement as here he looketh toward the Egyptians whom hee saw before but seemed to winke at them and suffered them to goe on Simler 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians ut serò videreâ—t quò ipsos projecisset furoris sui impâ—tus that they might see though too late whether the force of their furie had cast them Calvin ut utrinquâ— conspicua esset potentia Dei that the power of God might be apparent in the destruction of the Egyptians and the deliverance of his people Simler The Israelites it being now day might with comfort behold the Lords mightie worke And this was a lively type of the resurrection of Christ which was in the morning Ad ortum solis justitia â—â—ra qua Christus resurrexit judicantur satellites Satana At the rising of the Sunne of righteousnesse at the houre of Christs resurrection the hands of Satan were judged Pellican The power of darknes was then perfectly conquered as here Pharaoh and his host at the appearing of the day are subverted and overthrowne in the sea QUEST XXI By what degrees the finall subversion of the Egyptians was wrought in the red Sea Vers. 25. FOr he tooke off their chariot wheeles In these degrees this finall and last judgement was brought upon the Egyptians 1. The Lord disturbed them an horrible feare was sent upon them as is shewed in the former verse procured by the tempests and grievous thunders and lightnings sent upon them Simler 2. Which lightnings and tempests with winde and raine the Lord sent upon them when hee looked out of the cloud as is more fully declared in the Psalmâ— 77.16 The waters saw thee O God the waters saw thee and were afraid the clouds powred out water the heavens gave a sound yea thine arrowes went abroad the voice of thy thunder was round about Iunius 3. Their chariot wheeles were taken off and he drave them slowly that is not Pharaoh drave his chariots Simler or the chariots drave heavily Vatab. or He carried them with violence Calvin Septuag for the word signifieth to leade â—ahag Isai. 11.6 But the Lord drave them slowly or heavily that is caused that their chariots could not goe partly because the wheeles were violently taken off Simler partly because the earth being moistned by the returning of the waters clogged their wheeles that they could not go 4. The Latine translator readeth Ferebantur in profandum They were carried into the deepe which although it doe not expresse the sense of the word which signifieth heavinesse not the deepe yet this was another hindrance unto the Egyptians that their chariots were forced descending into the deepe places of the sea and so suo so pondere dâ—mer serunt they did sinke themselves with their owne waight Pellican As in the next chapter vers 10. Moses saith They sanke as lead in the mightie waters 5. Hereunto may be added Vt se invicâ—m impedâ—rent That they hindred one another Ferus Equi impiugâ—banâ— Their horses floundred and ran one upon another Zeigler 6. And to make up the full measure of their judgement the water came together upon them and they fled against it as followeth vers 27. Iun. QUEST XXII Of the number of the Egyptians that perished Vers. 28. SO the water returned and covered 1. Touching the number of the Egyptians which perished in the water Iosephus saith that there were in Pharaohs host 50. thousand horsemen and 200. thousand footemen which all were drowned in the waters not one of them remained 2. But it is hard to gesse at the certaine number seeing the Scripture hath not set it downe yet it is most certaine that their number and multitude was very great for Pharaoh had not onely sixe hundred of the choice chariots but all the chariots of Egypt beside and all his chosen captaines were drowned also in the sea chap. 15.4 Oresius doth make this an argument of their great numbers because the Hebrewes being 600000 of fighting men were afraid of them and had no power to resist them but made full account all to be put to the sword and there to have their graves cap. 14.11 Ores lib. 1. cap. 10. QUEST XXIII Whether Pharaoh himselfe were drowned in the Sea COncerning Pharaohhimselfe 1. That opinion of Manethon is utterly untrue that hee himselfe escaped and reigned after this in Egypt 25. yeeres and 4. moneths for the contrarie is gathered out of the Scripture First because the Lord said before that hee would get him honour upon Pharaoh and all his host God therefore was noâ— honoured onely in the overthrow of Pharaohs host but of Pharaoh also himselfe Againe they which pursued the Israelites followed after them also into the sea vers 23. but Pharaoh himselfe with his host pursued them vers 10. and therefore Moses thus speaketh cha 15.9 The enemie said I will pursue I will overtake them which is specially meant of Pharaoh himself But not one escaped of all that went into the sea vers 28. as Iosephus also witnesseth Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur All the host was wholly destroyed that not one remained to carrie tidings home of their destruction The Psalme also speaketh evidently Psal. 136.15 Hee overthrew Pharaoh and his host in the sea 2. But yet the opinion of the Hebrewes whereunto Thostatus consenteth may safely here bee received and it is very probable that Pharaoh was the last of all that was drowned that seeing all the Egyptians were overwhelmed in the waters he which had been the greatest cause of this their ruine should have also the greatest griefe 3. What this Pharaohs name was it is uncertaine Eusebius in his Chronicle saith it was Cenâ—â—res Manethoâ— in Iosephus calleth him Thermasis Cheremon Amenophis Lysimachus and Cornelius Tacitus say his name was Bâ—câ—horis In such uncertaintie of so great antiquities and varietie of opinion nothing can be certainly affirmed neither to be ignorant in such things is it much materiall Perer. QUEST XXIV Whether the Israelites were all gone over when the Egyptians were drowned Vers. 29. ANd the children of Israel walked upon drieland 1. Some thinke that the Israelites were first passed thorow the sea before the waters returned upon the Egyptians and therefore reade it perrexerant per medium maris they had gone through the middest of the sea in the preterpluperfect tense Pellic. Osiand 2. Iosephus thinketh that the Israelites were come to the other shore before the Egyptians entred Iamque in adversum littus Hebrai evaserant The Hebrewes were now escaped to the contrary shore But this is not like that either the Egyptians were not yet entred or that the Israelites were all gone over before the waters came together because the Egyptians made all haste and were
maketh the Sabbath ceremoniall in these foure respects First in the determination of the day Secondly in the allegoricall signification as it was signum quiet is Christi in sepulchro a signe of Christs rest in the grave Thirdly in the morall sense prouâ— significat cessationem ob omni actu peccati as it signifieth cessation from every act of sinne Fourthly in the anagogicall signification ut praefigurabat quietem c. as it prefigured our rest in the Kingdome of heaven So Thomas 2. 2. qu. 122. artic 4. But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sinne and perfited in the next to belong unto the morall and internall part of the Sabbath than to the externall and ceremoniall the two first indeed are ceremoniall in the Sabbath the other are not properly ceremoniall seeing they are perpetuall but morall rather spirituall and mysticall 5. So then by this which hath beene said it is easie to make a difference betweene our Lords day and the Jewish Sabbath 1. In that we are not tied to the necessary prescript of the day 2. And have more liberty and freedome in the rest 3. And their Sabbath was a type and figure of those things which are now fulfilled and accomplished in Christ. Bastingius QUEST VII What it is to sanctifie the Sabbath day TO sanctifie it 1. God is said to sanctifie the seventh day one way and man another God by instituting that day and consecrating it unto his service man by referring it unto the use and end appointed of God Vrsin 2. Neither is God said so to sanctifie it as though this day had any speciall kinde of holinesse in it selfe affixed to it but in regard of the use because it was consecrated and set apart for holy duties Simler 3. And this sanctifying signifieth two things both a separating of this day from other prophane and common dayes and the speciall addicting and appropriating of the same to the service of God 4. And it is not referred onely to the day sed ad ipsos homines c. but to the men themselves that they should be sanctified and prepared for the service of God Gallas 5. They then are deceived which thinke they doe sanctifie this day onely in the corporall rest and that they have done the dutie here required by abstinence from labour for the day must be sanctified that is consecrate to the service of God Deus non curat principaliter de quiete corporum God principally doth not take care for the rest of the bodie sed curat de cultu suo but he taketh care for his service the bodily rest is commanded to no other end than as it is an helpe to the setting forth of Gods worship Tostat. qu. 13. QUEST VIII Of the labouring six dayes whether it be a Commandement Vers. 9. SIx dayes shalt thou labour 1. In the Hebrew it is Six dayes shalt thou serve and it seemeth to have speciall reference unto the servant that hee should dispatch all his masters worke in six dayes and deferre none unto the seventh the other clause and doe all thy worke concerneth the master himselfe and those which were free for the servant did not his owne worke but his masters but the master and the free man did his owne worke Oleast 2. God here enjoyneth not to labour six dayes as though it were not lawfull upon any occasion to rest upon the weeke dayes sed ipsa facilitate ad parendum invitat but he doth perswade to obedience by the easinesse of the precept Calvin 3. And hereby the Lord sheweth how liberally he dealeth with us that whereas wee ought to spend every day in his service yet he leaveth unto us six dayes for our affaires and reserveth the seventh onely to himselfe Basting 4. And yet further God so giveth unto us six dayes to worke in as that the private worship of God be not neglected in prayer and hearing of his word as occasion serveth but the seventh day is set apart for his publike service in such sort as that then all other affaires must give place unto it Vrsin 5. Three reasons then are specially used to move unto the obedience of this Commandement one is from the end because it is to be kept holy to the glory of God another from Gods example which two reasons are mentioned afterward and here is propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the easinesse of the precept that seeing wee have libertie to worke six dayes we may the better rest upon the seventh Pelargus QUEST IX What works were permitted to be done upon the Sabbath Vers. 10. THou shalt not doe any worke 1. We must observe that there was a great difference among the Jewes in the observation of their festivall dayes For the Sabbath was more strictly kept than the rest therein they were forbidden to prepare or dresse that which they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 In the other solemne dayes as in the first day of the Pasch those works are excepted which were about their meat chap. 12.16 onely they are restrained from all servile worke Levit 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to bee kept for the more lively shadowing forth of that which was prefigured And therefore we have now more libertie in keeping of the Lords day wherein it is lawfull to provide for our food and to doe other necessary things because the figure and shadow is past and the bodie come Tostat. qu. 13. 2. Notwithstanding the strict injunction of bodily rest certaine works it was lawfull for the Jewes to doe even under the law much more for us now as first works of necessitie qua non pâ—terant bene differri neque anticipari which could neither conveniently bee deferred nor yet prevented Lyran. Of this kinde is necessary defence against the invasion of the enemies as Mattathias resolved to fight against the enemie upon the Sabbath day lest they should have beene put to the sword as their brethren had beene before 1 Maccab. 2.40 So Ioshua with his companie compassed the walles of Jericho seven dayes together of the which number the Sabbath was one it was also lawfull for them on the Sabbath to lead their oxe or asse to water Luk. 13.15 and if their beasts were fallen into the pit to helpe them out Luk. 14.5 And as it was lawfull to save their cattell so also their other substance as if an house were set on fire to quench it if their corne were like to be lost in the field to preserve it They might also in case of necessitie seeke for their food upon the Sabbath as the Apostles rubbed the eares of corne Matth. 12. Secondly it was lawfull to exercise works of mercie and charitie upon this day as to visit the sicke to cure and heale the diseased as our Saviour