spiritually to bee interpreted as some have thought because Eva was tempted with a visible object it was pleasant to the eyes Gen. 3.6 Secondly we hold it a curious matter to search what kind of tree it was 1. whether a vine tree as some thinke because of the institution of the Sacrament where wine is used which is a signe of Christs bloud not a remembrance of mans transgression 2. or a fig-tree as Theodoret. qu. 28. in Gen. because they made them aprons of fig-tree-leaves whereas they had cause rather to abhorre that tree of all other and therefore not to use the leaves 3. or whether any tree rather than a fig-tree as Tostatus or an apple tree because it is said Cant. 8.6 I raised thee under an apple tree c. which words have an allegoricall sense None of these certainly bee affirmed the Scripture having not expressed it Thirdly it was called the tree of knowledge of good and evill 1. Neither because it endued them with reason and understanding as some of the Hebrewes and Oukelos translateth of whose fruit they which eat shall know good and evill for being created according to Gods image they are made reasonable soules 2. Neither because it gave them indeed sharpnesse of wit as Iosephus 1. lib. antiquitat for God then would not have forbidden man the use of it being for his good 3. neither as Ramban because before only by a naturall instinct as other creatures they were led for then as R. Moses well noteth they should have gained and not lost by eating of the tree of the knowledge of good and evill 4. neither was it so called because of the lying and entising words of Satan that promised they should be as Gods knowing good and evill as Tostatus Pererius upon this place for it was thus called before the tentation Gen. 2.9.17 and God forbiddeth them to eat of it under that name so that it is most like to have beene so called by God himselfe 5. We thinke rather it was so called of the event because by transgression of Gods commandement in eating of the forbidden fruit they had an experimentall knowledge a speculative knowledge of good and evill they had before as the rich man hath of poverty what good they had lost and what evill they were fallen into and this is the sentence of most of the fathers Neither doth that place hinder this interpretation Gen. 3.22 because the Lord saith man is become as one of us to know good and evill that seeing man in knowledge was now become like unto God and this experimentall knowledge is not in God therefore it cannot be so taken for here the Lord speaketh ironically not that man was now become like indeed in knowledge to God for it is not to be thought that mans knowledge was increased by his sinne and if it were so Sathan had not lied in promising them to bee like unto God but the Lord derideth mans folly that was brought into such a foolish conceit to thinke by breaking the commandement to be made like to God 6. This tree of knowledge of good and evill may bee also mystically understood of that perfect and absolute knowledge which God hath reserved to himselfe the which they are forbidden to search after but to content themselves with that gift and portion of knowledge which God had already abundantly given unto them Mercer in Gen. 2. v. 16. QVEST. XIII Of the river of Paradise Vers. 10. OVt of Eden went a river c. and from thence it was divided into foure heads 1. These foure heads had not their beginning in Paradise as some have thought but the river out of the which these foure heads of branches issued forth came out of Eden and is found to have his head or fountaine in the mountaines of Armenia the great there this river Euphrates is called Pac Perath the flowing out of Euphrates Iun. 2. Neither was this river divided into foure heads in Eden before it came to Paradise which seemeth to be the opinion of Eugubinus for from thence that is when it had passed thorow the garden it parted into foure streames 3. Neither doe I thinke that the two great rivers Tigris and Euphrates doe first run together thorow Paradise and then divide themselves into foure brookes as Mercerus thinketh for this is but one river that came out of Eden to water the garden and beside the rivers Tigris and Euphrates touch not together till they come to the Towne Massica not farre from Babylon and then they part againe and one streame runneth along by Seleutia another by Babylon Calvin ex Plin. lib. 6. c. 26. but Paradise is supposed to have beene situate more eastward than Babylon 4. Neither can I subscribe to their sentence that make Physon and Gihon to bee the two doores or passages whereby the river Tigris entreth into the Sea for they are too remote from Paradise and therefore serve not fitly for the description of the river of Paradise 5. Nor yet can we properly make these foure heads to be the two rivers Euphrates and Tigris before they enter into Paradise and the two streames whereinto they are parted againe beneath Paradise which is the opinion of Calvin and Iunius edition 1. which else-where I have approved as most probable But these reasons make against it 1. wee must have but one river that commeth out of Eden into Paradise not two 2. These too rivers joyning together and parting againe are still not foure but two streames 3. The text saith that from thence that is as the river runneth out of Paradise it is divided into foure heads wee must then seeke for these foure heads at the comming forth not at the entring 6. Tostatus thinketh that this river made a great lake after it passed Paradise and from thence branched forth into foure streames but then not the river but the lake should be divided 7. Barcephas hath this conceit that this river ran under the Ocean and so brake forth in divers places of the earth lib. de Paradis But Moses description is against him who maketh this river immediatly to divide it selfe from Paradise and sheweth what countries every one of them compasseth 8. Wherefore I thinke it more probable that this river which runneth through Paradise is the river Euphrates which afterward streameth into foure rivers as they are here described by Moses Of this opinion is Iosephus who best knew the situation of those countries as he is cited by Ambrose Iosephus historiographus paradisum c. dicit rigari slumine qui dividâ—â—ur in 4. fluviâ—s Iosephus the historiographer saith that Paradise is watered with a floud that divideth it selfe into foure rivers epist. 42. First then it is certaine that Euphraâ—es that great river did send forth divers chanels and streames out of it more than one or two as Iunius proveth out of Ptolomy lib. 5. Geogr. c. 23. Câ—lvin out of Arrianus lib. 7. Secondly it is evident that there were
was the fittest instrument that would soone winde himselfe in and out and creepe away that he should not be seene of Adam 3. In that Moses maketh no mention of the Devill but of the serpent only it was both in regard of the weaknesse and rudenesse of the people who could not well conceive any other but the visible creatures and for that Moses writing a story reporteth things as they appeared as the story of Samuels apparition to Saul calleth it Samuel whereas it was Satan in Samuels shape because it so appeared 4. The Hebrewes here are not to be approved that say the serpent coveted to have company with the woman for that is against the nature of beasts QVEST. IX Of the manner how the woman was tempted of Satan COncerning the tentation of Satan and seduction of the woman 1. he beginneth subtilly hath God indeed said yee shall not eat of every tree whereas God onely forbad them one tree as though God had dealt hardly with them in abridging them of their liberty 2. The woman reporteth not the words of the prohibition truly some thinke that shee added of her owne yee shall not touch it as Ambrose some that she changed the words as Rupertus for the tree of knowledge of good and evill saying the tree in the midst of the garden but certaine it is that she taketh somewhat from Gods words pronouncing doubtfully lest ye die which God had denounced most certainly ye shall dye the death that is surely dye 3. Satan in his reply v. 4 5. heapeth up many lies together 1. that they shall not dye 2. that God did envy their happinesse 3. that knowledge might be had in eating of fruit 4. that they should thereby bee made like unto God Beside Rupertus conceit is here excellent that the Devill in every one of these points speaketh doubtfully as he gave the Oracles of Apollo that every word which he spake might have a double meaning ye shall not die that is not presently the death of the body though presently made subject to morrality your eyes shall bee opened so they were to their confusion knowing good and evill not by a more excellent knowledge but by miserable experience after their transgression ye shall bee as gods either as Angels or like unto us sinfull and wicked spirits 4. The woman seeth the tree to be good for meat there is her voluptuous desire pleasant to the eyes there is her curiosity and to be desired for knowledge there is the vanity of her minde Thus as the Apostle saith whatsoever is in the world is the concupiscence of the flesh the concupiscence of the eye the pride of life 1 Ioh. 2. QVEST. X. Adam tempted and deceived as well as the woman though not in the same degree THe order then and manner of the tentation was this 1. It is evident that neither Adam nor Eva had committed any sin before this congresse with Satan for the Scripture saith that til then they were both naked and were not ashamed Gen. 2.25 So that herein both Rupertus and Ferus are deceived 2. Satan first assaileth the woman both being as the weaker more easie to be seduced as a fit instrument also to entice Adam 3. Adam did not only incline unto her amicabili quadam benevolentia of a loving mind and thereby enticed as Sampson was by Dalilah and Salomon by his wives but it is like he was seduced by the same flattering and false perswasions whereby the woman was first beguiled being carried away with an ambitious desire in knowledge not to be equalized but made like unto God this may appeare out of the 22. verse Behold man is become like unto us to know good and evill where the Lord reproveth also mans affected and curious desire to attaine to a greater perfection Neither doth that place of the Apostle contradict this opinion Adam was not deceived but the woman was deceived and was in the transgression 1 Tim. 2.14 for whether we expound it with Epiphanius and Calvin that the Apostles meaning is the woman was first deceived not the man or with Mercerus that the man was not deceived but entised by the womā or with Hierome that Adam was not deceived by the serpent but by the woman or that Eva did not wittingly deceive Adam as the serpent beguiled Eva whereof the two first expositions being one in effect are most agreeable to the Apostles minde by this text Adam is not wholly exempted from being deceived but only in that manner as Eva was perverted and seduced QVEST. XI Whether Adams sinne was the greatest of all sinnes NOw as touching the greatnesse of Adams sin simply it was not the greatest sin of all committed in the world neither in respect of the kind of the sinne as adultery is greater than fornication for so we hold blasphemy and Idolatry to be greater sins than Adams was neither in respect of the affection of the offender for many are with a more ungodly violent and sinfull desire given over then Adam in this tentation neither was it the greatest in respect of the quality of the sin for it was pardonable in Adam whereas sinne against the holy Ghost is impardonable But yet it may truly bee said to bee the greatest 1. in regard of the fruits and sequele of that sin the contagion and infection of all mankind 2. in respect of Adams person who in his excellent gifts considered might have more easily resisted 3. in regard of the facility of the commandement which required no hard or difficult thing 4. the place also it selfe being considereth namely in Paradise where there was no provocation or allurement unto sinne QVEST. XII Whether Adams or Eves sinne were the greater NOw if Adams sinne be compared with the womans in some things it will be found equall in some things superiour in some inferiour to it 1. Both Adam and Eva sinned in their infidelity in not beleeving the word of God but giving credit to Satans faire promises that they should not dye 2. in their concupiscence in coveting the forbidden fruit 3. in their ambition in desiring a further state of perfection Secondly in respect of Adams person who was appointed to be the womans head and of his gifts of knowledge and wisdome the man was more faulty than the woman Thirdly yet simply the womans sinne was greater because beside other sinnes common unto them this was proper unto her in seducing her husband so that as Augustine well noteth de Genes 11.42 the man sinned onely against God and himselfe the woman against God her selfe and her neighbour beside the woman was first deceived and became the author and beginner of transgression Therefore the opinion of them is not here to bee allowed who doe either aggravate Adams sinne or extenuate the womans of the first sort is the author of the questions upon the old Testament under Augustines name who ascribeth idolatry to Adam quest 83. whereas hee desired not to
ex operibus ejus sciat c. he might know by their workes whether he should doe good or evill unto them Simlerus The Lord speaketh not then of his knowledge in respect of himselfe sed ut manifestum fieret but that it might be manifest unto men Tostat. That a reason of Gods workes might be evident to all 5. So although God Non simpliciter ignoscit gustum tamen misericordia dando c. Doth not simplie pardon them yet in giving them a taste of his mercie he doth animate them to sue more earnestly for pardon Calvin QUEST XI Why it is said they laid aside their good rayment from the mount Horeb. Vers. 6. THey laid aside their rayment from mount Horeb c. 1. Some give this sense after Moses came downe from the mount they put them off Genevens But it is shewed before that this was done before Moses came downe from the mount the second time qu. 2. and how many words are inserted after Moses came downe which libertie if it were lawful to take one might make any sense of the Scripture 2. Cajetane whose opinion is partly touched before qu. 9. thinketh that indeed they tooke off the ornaments from the verie mount which they had decked and adorned but they are bidden vers 5. to put off their ornaments from them they were then upon them and not upon the place 3. Tostatus understandeth it thus Ex eo loco non habuerunt ornatum From that place they had no ornaments and so maketh this the sense as though not onely in that place but afterwards going from that place they left off those ornaments And Oleaster coniectureth thus Forte vsque ad ingressum terrae nullis festivis vestibus usus est It may be they used not their best apparell till they came into the land of Canaan c. But if they had not worne their garments afterward it had been no such miracle that their rayment did not wax old upon them during the space of fortie yeares as it is observed Deut. 8.4 And after they were reconciled unto God the cause of their mourning being taken away it is like the signe of their sorrow their mourning weed was discontinued 4. The most doe expound circa montem Horeb about the mountaine Horeb Ferus Ad montem at the mountaine Vatab. They mourne in the same place where they had offended God with their sinne Marbach that the very place might put them in minde what great benefits they had deprived themselves of there they had received the Law and there the tables of the covenant were broken Gallas What place this Horeb or Choreb was is shewed before quest 2. chap. 3. Gallasius and Marbach think that Sinai was the name of that part of the hill toward the East and Choreb of the other part toward the west 5. But Iunius doth give the best sense of this place they laid aside their ornaments procul à monte Choreb a great way off from the mount Choreb as taking themselves to be unworthie of Gods presence who abode in Choreb And so in the like manner Moses removed the Tabernacle where the Lord shewed visible signes of his presence farre off from the campe in the verse following as a signe of Gods indignation and departure from among them QUEST XII What Tabernacle Moses removed out of the campe Vers. 7. THen Moses tooke his Tabernacle c. 1. Calvine taketh this for the Tabernacle which God appointed Moses to make which he supposeth to have been made alreadie So also Rupertus But that cannot be for the making of the Tabernacle followeth afterward chap. 35. And if this bee admitted the whole historie that remaineth in this booke should be transposed neither had they any time to make it for Moses was newly come downe from the mount where hee had hitherto received but instructions how the Tabernacle should be made and if the Tabernacle of the Lord had been alreadie made it should not now begin to have been first called Ohel mogned the Tent of the congregation 2. Some thinke that this is per prolepsin dictum spoken by a figure Prolepsis the Tabernacle is mentioned as now made which was not made till afterward Gloss. interlinear But that Tabernacle situated and erected in medio castrum in the middest of the campe and never without the host therefore this was not that great Tabernacle or Sanctuarie Gallas 3. Cajetane seemeth to understand this of the great Tabernacle and thinketh that Deus revocat quod alias promiserat c. God doth here revoke that which hee had promised concerning the Tabernacle that he would therein dwell among them and that he purposed to substitute Ioshua to bee high Priest in Aarons stead because hee went not from the Tabernacle vers 11. This God threatned to move them to more effectuall repentance but hee performed it not Ex Simler◠But this cannot be that great Tabernacle afterward erected for the reasons before alleaged neither was that the reason of Ioshuahs staying in the Tabernacle especially seeing no such thing is insinuated in the text but because he was Moses minister and gave daily attendance upon him 4. Neither is this to be understood de suo ipsius tentorio of Moses owne Tabernacle or Tent as Gallas Iun. Borrhaius for he dwelt still among the people Simler and hee went only to this Tabernacle out of the host when the people had any businesse with God And if it had been Moses owne Tent there should have been his wife and children with them that Ioshuah needed not to have been left behinde to keepe it vers 11. when Moses returned into the host Tostat qu. 9. 5. Wherefore this was some peculiar Tabernacle which Moses erected specially for the service of God as it may appeare by the name of it it hath the same name which the other great Tabernacle was to be called by there was the cloud the visible signe of Gods presence and the people worshipped toward that place Simlerus Osiander Tostatus Calvine useth here divers reasons to prove that it was not Moses private Tabernacle 1. Because Moses is said simplie to have taken the Tabernacle not his Tabernacle 2. Because a sacred name is imposed upon it 3. Moses changed not the place of his dwelling 4. The Lord there shewed visible signes of his presence 5. The people worshipped toward it all this sheweth that it was a sacred place and not Moses Tent of habitation c. All this being granted yet it followeth not that it was the great Tabernacle as Calvine and Oleaster thinke both in respect of the time it was not yet made and of the place that was planted in the middest of the campe and not without Lippoman QUEST XIII Why Moses pitched his Tabernacle without the host Vers. 7. ANd pitched it without the host 1. Tostatus taketh the reason thereof to bee this because when the people were willed to lay aside their ornaments Moses also would remove the Tabernacle Quia in
the King of Moab by their evill example did sacrifice the King of Edoms son as Burgens for no such thing is expressed in the text 2. Neither was this indignation conceived by the idolatrous Israelites against the rest thinking the King of Moab invincible because of this sacrifice Cajetan for this indignation was kindled not by the Israelites but against them 3. And for the same reason the common exposition seemeth not to be so proper that this indignation and griefe of the Israelites was for the horror and cruelty of this unnaturall fact which they could not endure to behold Tostat. for this indignation or wrath should not have beene against the Israelites but against the King of Moab 4. Therefore it seemeth more agreeable to the text that this wrath was on the Edomites part against the Israelites because it was their quarrell that brought the King of Edom to take part with them against the Moabites upon which occasion this hard hap fell out upon his sonne and upon this division they brake off and left the siege Iunius QUEST XXVI Of Huz Buz Kemuel Chesed the sonnes of Nahor Vers. 21. HVz c. and Buz. Of this Huz was not named the Countrey where Iob dwelt Iob 1.1 but of that Huz rather which was the sonne of Aram Genes 10.22 Hierome 2. Of Buz came the family of the Buzites of the which Elihu was Iob 32.6 3. Kemuel here mentioned was not the father of the Syrians as the Greeke and vulgar Latine read nor yet of Aram Naharaim as Tostatus or Aram Seba as Cajetane for the City of Nahor was in Aram Genes 24.10 This name and Countrey therefore was more ancient than Kemuel Nahors sonne and was rather so called of Aram the sonne of Sem Genes 10.22 4. Neither is Chesed here named the father of the Chaldees which was Abrahams Countrey and could not therefore be founded by his nephew 5. But these sonnes of Nahor were fathers of certaine families in Syria whereof there was some remainder in Constantius Caesars time as may appeare by the names of certaine townes Reman and Buzan remembred by Ammianus Lib. 18. ex Iun. 4. Places of Doctrine 1. Doct. How God is said to tempt Vers. 1. GOd did tempt or prove Abraham c. 1. God is not said here to tempt Abraham metaphoricè metaphorically as he is said to be angry to repent in a figurative speech as Cajetane but God truly and verily tempteth that is proveth and taketh triall of Abrahams faith 2. And God doth it Non ut ipse hominem inveniat sed ut homo se inveniat Not that God need to finde out man but that man may finde out himselfe as Augustine saith 3. God tempteth otherwise than Satan is said to tempt God properly is the author only of good temptations but Satan is the tempter unto evill Evill temptations proceed not from God effective sed permissive by way of action but by way of permission when the Lord withdraweth his sufficient grace and necessary helpe Gods tempting and Satans tempting doe diversly differ 1. In respect of the end Deus tâ—ntat ut doceat Diabolus ut decipiat God tempteth to teach the Devill to deceive as Augustine saith 2. In respect of the persons God tempteth onely the good to make their faith and obedience knowne sometimes the weake are tried that after they have fallen they may repent and be restored sometimes the strong that they may be more and more confirmed But the devill tempteth both good and bad the good to bring them into evill the bad that they forsake not evill 3. The object of good and evill temptations are divers good temptations are especially seene in outward things as in poverty sicknesse persecution and such like evill temptations are exercised in spirituall and inward evils as in evill suggestions ungodly thoughts stirring to evill desires and provoking to sinne Perer. 2. Doct. The grave motions of the spirit of God differ from the furious fansies of those led with an evill spirit Vers. 4. THen the third day c. We see a manifest difference betweene the furious and sudden motions of those which are possessed with an evill spirit such as Saul had who in his rage all at once cast a javelin at his sonne Ionathan to have killed him 1. Sam. 20.33 and the deliberate actions of those which are guided by the good spirit of God as here Abraham not suddenly is moved to sacrifice his son but after three dayes journey having thorowly advised upon it he obediently yeeldeth himselfe to Gods commandement 3. Doct. The obedience of the will is accepted of God for the deed Vers. 12. SEeing for my sake thou hast not spared thine onely sonne God accepteth the resolute purpose and will of Abraham for the done deed An obedient will then is accepted before God as the worke it selfe as the Apostle saith If first there be a willing minde God accepteth it according to that a man hath not according to that he hath not 2 Cor. 8.12 Muscul. 5. Places of confutation 1. Confut. By faith we are assured of our justification Vers. 12. I Know that thou fearest God It is confessed by our adversaries that Abraham at this time was certaine that he was in the state of grace but because it is their opinion that we cannot by faith ordinarily be assured of remission of sinnes they have framed divers answers to this place 1. Thomas Aquinas saith that this assurance that Abraham had was a particular experimentall knowledge that in this worke he feared God Thom. 1.2 qu. 112. ar 3. Cont. Abraham not onely in this particular was assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promise c. but was strengthened in the faith Rom. 4.20 And this is that which our Saviour saith That Abraham desired to see his day he saw it and rejoyced Ioh. 8.56 His assurance which he had of salvation in the Messiah procured unto him this great joy 2. The same Thomas saith Abraham illud cognovit per specialem Dei revelationem That Abraham knew this that he was in the state of grace by Gods speciall revelation Contra. This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4.20 3. Pererius answereth that this revelation was made to the Patriarks in the old Testament and the Apostles in the new which were as it were the founders of the people of God 10. disput in 22. cap. Gen. Contra. Saint Paul in the matter of faith maketh no such difference betweene the Patriarks and other beleevers as he saith Now it is not written for him onely that it was imputed to him for righteousnesse but also for us c. Rom. 4.23 And the Apostle saith That a crowne of righteousnesse was not onely
in the true worship of God but that he urged them generally to circumcision being not of the seed of Abraham to whom that ceremonie appertained is not like Mercer 4. Ioseph is said v. 56. to breake to the Egyptians that is to sell them food for so the word shabar signifieth either because it breaketh famine or because it is broken and ground to make bread of or rather because they made their bread in thin cakes and so used to breake not to cut it Mercer 4 Places of Doctrine 1. Doct. God only the disposer and foreteller of things to come Vers. 25. GOd hath shewed Pharaoh what he is about to doe God therefore is not an idle beholde or foreteller of things to come but a doer and disposer of them which overthroweth the opinion of the heathen that ascribe the actions of men some to fatall necessity as the Stoikes some to fortune or chance as the Epicures but the Scripture telleth us that whatsoever pleaseth God be doth in heaven and earth Psal. 135.6 Further we see that onely God that worketh in the world can foretell the things that are done in the world as the Prophet joyneth them both together Shew the things that are to come hereafter c. doe good or evill c. 41.21 therefore neither spirits nor any other creatures that are not able to dispose things done in the world have the foresight or knowledge of things to come 2. Doct. Repetitions of the same thing in Scripture not vaine Vers. 32. THe dreame was doubled because the thing is established with God c. Hence then it is evident that repetitions in the Scripture are not vaine tautologies and superfluous battâ—logies but that they are set downe for more certaintie for which cause this dreame was doubled to Pharaoh Mercer like as Saint Paul saith Philip. 3.1 It grieveth me not to write the same things unto you and for you it is a sure thing 3. Doct. The holy Ghost proved to be God Vers. 38. CAn we finde such a man as this in whom the spirit of God is Augustine noteth this to be the third place in Genesis where mention is made of the spirit of God the first is Gen. 1 2. The spirit of God moved upon the waters the second Genes 6.3 My spirit shall not alwaies strive with man the third in this place quaest 134. in Gen. 4. Doct. The mutability and change of time Vers. 54. THen began the seven yeares of famine to come c. After the yeares of plenty follow the yeares of famine so after peace commeth warre after health sicknesse nothing is permanent or of long continuance here Muscul. as the wise man saith There is a time for every purpose under heaven c. a time to weepe a time to laugh a time to mourne a time to dance Eccles. 3.14 5. Doct. Of the lawfulnesse of rich apparell and other ornaments in men of honourable place and calling Vers. 42. PHaraoh tooke off his ring Ioseph commeth forth adorned with these complements of honour a ring gold chaine fine linnen riding in the second charriot So that such ornaments are not to be condemned in men of honourable place and condition if these two rules be observed that neither such things be ambitiously sought and desired as here this great honour was offered to Ioseph by Pharaoh of him not begged and that they be not used to ostentation and vaine glory And for the lawfulnesse of rich apparell and ornaments of gold in men of high place to shew their authority and the more to keepe the people in feare and obedience the testimonie of our Saviour may suffice Mat. 62.9 Salomon in all his glory was not arayed like one of these 5. Places of Confutation 1. Confut. Against superstitious shaving Vers. 14. ANd he shaved him c. Ioseph was shaved not only to cleanse himselfe from the filthinesse and smell of the prison but because it was not the fashion of that country to comâ— before the king with long and disordered haire Mercer This was a civill use of shaving they placed no religion in it as the Popelings of Rome doe 2. Confut. The vulgar Latine not wholly Hieromes translation Vers. 43. THey cryed before him Abrech This Hierome taketh to signifie a tender or young father of Abh father and rech tender delicate tradition in Gen. yet the Latine translation under Hieromes name readeth otherwise They cried before him that all should bow their knees whence it is evident that the vulgar Latin was not wholly of Hieromes doing beside it is very corrupt in divers places as vers 54. for in all the land of Egypt was bread the Latine hath in all the land of Egypt was famine 3. Confut. Against the popish prohibition of the marriage of Ministers Vers. 50. HE gave him to wife Asenah daughter of Potipherah prince or priest of On. The word cohen signifieth both a priest and a prince the Chalde readeth prince others the priest H.S. But because the priests were in great authority in Egypt and as from the Philosophers they chose Priests so out of the priests they made princes Mercer I thinke he was both priest and prince that is the chiefe and principall priest This sheweth that among the Egyptians their priests were married and had children so also was it lawfull in the old testament for the priests and in the new for the Apostles to be married and never forbidden in the Church of God till Antichrist began to set in his foot and his adherents to teach the doctrine of devils c. forbidding to marry and commanding to abstaine from meats as the Apostle saith 1 Tim. 4.1 3. 4. Confut. Against the superstitious restraine of marriage among Hebrews and Romanists Vers. 50. NOw unto Ioseph were borne two sonnes before the yeares of famine came The Hebrews note from hence that all the time of famine Ioseph abstained from the company of his wife because his children were borne before the famine came and that it is unlawfull for the man and wife to come together in the time of famine or any other common calamitie as they would gather out of Ioel 2.16 Let the Bride-groome goe forth of his chamber and the Bride out of her bride-chamber c. Contra. 1. It followeth not because Ioseph had no children borne in the time of the famine that therefore he came not to his wife all that time as though it is to be imagined that the Patriarkes when they had no children borne abstained from their wives 2. True it is that the man and wife according to the counsell of the Apostle should sometime sequester themselves for fasting and prayer but it must bee onely for a time and with consent lest Satan tempt them for their incontinency 1 Cor. 7.5 they must not then defraud one another for many moneths or many yeares Not much unlike to this Jewish conceit is the Popish restraint of marriage in the time of Lent for the holinesse
that is an hundred thousand thousand and five hundred thousand miles counting eight furlongs to a mile And the Moone to bee remote from the earth 780000. furlongs almost an 100. thousand miles Plutarc de placitis Philosoph l. 2. c. 31. The Hebrewes make the distance of the starry heavens from the earth to be about 500. yeeres journey Aratus but 30. dayes journey and the thicknesse of the earth as much the one maketh it too little the other too much But not to stand upon these curious observations Ambrose giveth sensible and apparant reasons of the greatnesse of the Sunne and Moone by daily experience First saith he by this their magnitude is evident because they appeare of the like quantity to all through the world whereas heards of cattell being espied farre off seeme as ants and a ship discerned farre in the seas seemeth no bigger than a flying dove Againe as soone as the Sunne ariseth all the Starres are hid and further if the Sunne were not of such greatnesse how could all the world be lightened by it Ambr. l. 4. Hexemer cap. 6. QVEST. XX. How the Starres doe serve for signes Vers. 14. LEt them be for signes and seasons dayes and yeeres 1. By signes here we need not understand those extraordinary signes which it hath pleased God sometime to shew as in the Sunne in Iosua and afterward in Hezekiahs time for in this place the ordinary use of these creatures is shewed 2. Nor yet are we forced to referre it to the Astronomicall signes though the Scripture doe also approve the lawfull use of them Iob 9.9 He maketh Arcturus Orion Pleiades and the climates of the south for this combining and conjunction of the Starres was afterward found out by art and experience 3. But these celestiall bodies doe serve both for politicall observations as the computation of moneths and yeeres and the celebration of festivals among the Jewes as also to be signes of naturall things as for setting sowing planting and discerning of the weather and seasons of the yeere as Orion bringeth raine the Pleiades the spring Iob 38.31 We acknowledge then foure lawfull uses of these celestiall bodies 1. To distinguish the day and night light and darknesse 2. To be for signes of weather 3. To serve for times and seasons as weekes dayes and yeeres 4. To give influence by their heat light and motion to these inferiour parts Mercer Iun. But for morall matters as to calculate mens nativities and to discerne of their dispositions to good or evill or for supernaturall to foretell things to come to discover secrets finde out things that are lost or such like these celestiall signes have no use at all neither hath the vaine and superstitious invention of Astrology any ground at all out of this place but is altogether repugnant to 1. the Scripture 2. against reason 3. vaine 4. impious These foure points shall briefly be proved 1. The Scripture thus testifieth Isay 44.25 I destroy the tokens of the southsayers and make them that conjecture fooles and turne the wise men backward c. Ierem. 10.2 Be not afraid of the signes of heaven though the heathen be afraid of such 2. The wise man saith Prov. 27.1 Boast not thy selfe of to morrow thou knowest not what a day may bring forth If a man know not his owne way neither can tell what shall happen to himselfe much lesse can it be seene in the Starres for the Spirit of a man best knoweth the things of man 1 Cor. 2.11 and if we cannot bee certaine what shall befall the next day much lesse what may happen the next moneth or yeere Againe if by the aspect of the Starres judgement could be given of man then should they have dominion over man whereas they were created for mans vse Psal. 8.3 3. It is a vaine and deceitfull study neither are the predictions of Astrologers true as it may thus appeare first if there had beene any certainty in this art it is most like that the Devill should have the best insight into it both by reason of his subtilty of nature and long experience but it is certaine that the Devill herein is deceived for hereof it is that the Oracles of Apollo ministred by spirits directed by the aspect of Starres were for the most part vaine false deceitfull This testifieth Porphirius in his booke of Oracles cited by Eusebius lib. 6. de praeparat Evang. c. 1. that Apollo his Oracles were made by Astrology and that they were false and vaine or ambiguous and deceitfull one Oenomâ—us a Philosopher among the Greekes proveth at large as Eusebius witnesseth lib. 5. de praeparat Evang. cap. 10. Againe if there were any certainty in these Astrologicall praedictions it would chiefly appeare in their Prognostications of the weather which is the proper subject of the Planets operation but herein daily experience sheweth how grossely they are deceived that foretell such things neither agreeing with themselves nor yet with the event of the weather yet I deny not but that the fairenesse and foulenesse of the seasons may be conjectured when as the time is neere and the naturall causes have begun to worke as in the evening to ghesse of the weather the next day and in the morning of the afternoone weather as that a cloud in the west will bring a shower and the south wind heat as our Saviour saith Luk. 12.55 But long before to declare these things before there is any working in the naturall causes it is not in the art or skill of man Ambrose to this purpose saith well Cum pluvia expeteretur ab omnib c. when saith he vaine was desired of all and one said the new Moone will bring raine although we were very desirous of raine yet I wished that such speeches should not be true yea it did me good that no raine fell till it came at the prayers of the Church that it might appeare that it came not by the influence of the Moone but by the providence of the Creator Hexem lib. 4.7 4. The impiety of this science is evident because they ascribe all to the influence and operation of the starres and so bring in a fatall necessity and rob God of his honour and glory One Petrus de Alâ—aco a magnifier of Astrology doubteth not to say that Noahs flood and the birth of our Saviour might have beene foretold by the knowledge of the starres Maternus affirmeth that when Saturne is in Leo men are thereby long lived and their soules goe to heaven Albumazar saith that the Moone being joyned with Iupiter in the head of the dragon whatsoeuer a man asketh of God he shall obtaine Thus reporteth of them Pererius lib. 2. in Genes cap. 1. Thus they attribute all things both good and evill to the starres and thus the grace of God is made void yea as Origen saith while they make alias stellas beneficas alias maleficas some good some bad starres they open
verse the negative particle lo not must be supplyed which is but once in the beginning of the verse expressed This interpretation we preferre before either that of the Hebrewes 1. who referre this verse to that which followeth and joyne it not with that which goeth before but make this sense that as yet there were no plants or herbs that appeared above the earth but lay yet hid till God sent raine whereby the earth was prepared for the creation of man and the plants watered so R. Sel. But this is a vaine conceit for upon the third day trees were made which appeared above the earth and the earth having beene so lately covered with the waters was yet moist enough 2. Either that of Eugubinus who saith it rained the second day and then the plants were brought forth the third for upon the second day the waters were gathered together from covering the earth so that no raine was then needfull 3. Mercerus distinguisheth the times the 5. verse hee understandeth of the first growing of the plants in the creation which was done without raine or dew but the 6. verse hee referreth to that ordinary course which God appointed afterward by dewes and raines to refresh the earth 4. Musculus will have the 6. verse of the ascending of vapours to be understood of the very time of creation that God used those helps of nature but this were to tye God unto meanes wherefore I take it with Iunius to be an explanation of the former verse that it had neither yet rained nor any mist had ascended when God onely by his word caused the plants to grow out of the earth this is the exposition of R. Saadia which Kimâ—i preferreth before all the rest QVEST. IX Whether Paradise were terrestriall Vers. 8. THe Lord planted a garden eastward in Eden c. Hierome readeth for eastward à principiâ— from the beginning whereas the word is Kedem the East translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that Hieromes conceit that God made Paradise before the heaven and earth tradit in 2. gen is grounded upon the false interpretation of this place and how could Paradise which was upon the earth be planted before the earth was founded 2. Their conceit is removed that imagine Paradise to bee no terrene or corporall place but to be spiritually understood as Philo lib. de mund opâ—fic and Origen whom Epiphanius confuteth by this reason that where there are true rivers as Euphrates which is confessed of all to bee one of the rivers of Paradise where were also very trees and plants there Paradise must bee a terrestriall place epist. ad Ioann Hierosâ—l 3. Neither can the whole earth be taken for Paradise as some have thought because it is said here to bee planted in Eden which was the name of a speciall country Esech 27.23 Harah Canneth Eden are joyned together QVEST. X. Where Paradise was situate LIkewise for the situation of Paradise 1. it was neither in a remote place beyond the Ocean which opinion is attributed to Ephrem 2. nor a place higher than all the earth Damasc. lib. 2. de fid orthodox c. 14. 3. nor next unto heaven as Rupertus de Trinitat c. 37. 4. nor reaching up to the Moone as some other have imagined 5. nor in the aire though not so high as the Moone as Alexander Hales and Tostatus 6 nor under the Equinoctiall Bonavent in 2. senten c. 17. for these rivers Tigris and Euphrates which flowed out of Paradise and the country Eden where Paradise was came not neare the Equinoctiall and they are knowne to be in Asia not in any remote and unknowne countrey in earth not in the aire or next to the Moone All these are ridiculous childish fancies and need no long confutation QVEST. XI Of the tree of life Vers. 9. THe tree of life c. 1. This was a visible tree planted in the midst of Paradise in a visible place not spiritually or allegorically to be understood as Origen thinketh 2. neither is it called the tree of life because it was able to give immortality and to preserve from death for ever as Tostatus or onely because it was able to preserve man from death till such time as hee should bee translated to immortality as Scotus in 2. lib. sent dist 19. qu. 1. and Thomas with others 4. Neither need it bee disputed whether the tree of life had this power to preserve from death by a supernaturall gift as Bonaventure or by a naturall faculty as Hugo Thomas Pererius upon this place 5. For it is evident that this tree had no power to give immortality at all by the taste of the fruit thereof 1. because that no corruptible food can make the body incorruptible but the fruit of this tree could not nourish nature without corruption and alteration and without nourishment it could not give life to the body 2. Againe man had by his creation power given him to dye if he had not sinned wherfore immortality was the gift of his creation not effect of the eating of the tree 3. And if it could have giveÌ„ immortality it must have had a power to preserve from sin for by sinning man became mortall so that if it could not defend him from sin it was no more the tree of life in regard of the effect than any other tree of the garden for if he had not sinned he should not have dyed what fruit soever he had eaten of that only tree of knowledge of good and evill excepted 6. Then our opinion is this that it was called the tree of life not so much for the operation though we confesse it might give strength and vertue also to the body Mercer but chiefly for the signification because it was both a signe of life received from God and a symbole of Christ who is our true life and herein we approve rather the opinion of Augustine Eugubinus in Cosmopeia who thinketh it was called the tree of life not effective but significative not effectually but significatively as a signe of true immortality which he should receive of God if he continue in obedience First it is the tree of life as the other was of knowledge of good and evill which was not so called because it gave knowledge but was a seale unto them of their miserable knowledge which they should get by experience in their transgression Magister lib. 3. distinct 17. therefore the tree of life must be so called because it was a seale and pledge of life secondly thus the Scripture significatively and simbolically expoundeth the tree of life Prov. 5.18 Wisdome which is Christ is a tree of life Revel 2.7 To him that overcommeth will I give to eat of the tree of life see more of this Synops 17. cont err 5. QVEST. XII Of the tree of knowledge of good and evill vers 9. THe tree of knowledge of good and evill First we affirme that this was a visible materiall tree not
house both because these two young men were of excellent and Angelicall beauty and favour which kindled their filthy lust and God so disposing that before their destruction they should come to the height of sinne QVEST. VI. Why Lot stayed in Sodome so wicked a place NOw whereas it may be questioned why Lot would stay in such a wicked City the answer is 1. That by this occasion a triall might bee had of the horrible wickednesse of the Sodomites 2. And that Gods mercy might appeare in Lots deliverance 3. Chrysostome addeth further that Lot staid ut â—icut optimus medicus morbos eorum emendaret that as a good Physitian hee might cure their diseases and though he saw that he little prevailed yet he was not to give over as a good Physitian though he cure not nihil de arte sua vel officio praetermittit he doth omit nothing of his art or duty QVEST. VII Whether Lot offended in offering his daughters Vers. 8. BEhold now I have two daughters This fact of Lots in offering his daughters to the rage of the Sodomites is diversly excused 1. Ambrose reason is minus erat secundum naturam coire quam adversus naturam delinquere it was a lesse fault to company with his daughter according to nature than with the young men against nature and so according to that saying of two evils the lesse is to bee chosen which rule indeed holdeth in such evils as are punishments but not in such evils as are sinnes in corporall things not in spirituall no evill or sinne is to bee admitted at all neither is it commendable before God to escape a greater sinne by doing a lesse there is no such necessity that a man should commit sinne hee ought rather to dye than to sinne If hee bee blessed that condemneth not himselfe in the thing hee alloweth Rom. 14.22 then hee is not blessed that alloweth a sinfull thing in act which hee condemneth in judgement 2. Chrysostomes excuse is that Lot did it ut servaret hospitib honorem that he might preserve his guests from shame and violence But for this Saint Paul hath given us a rule not to do evil that good may come thereof Rom. 3.8.3 Augustine maketh this supposition though he allow it not noverat â—as non peccare si in ipsis fieret quod in vita fieri in se sustinebant hee knew that his daughters should not sin if they were forced to endure that which was against their wils and therefore his daughters not sinning hee sinned not But Augustine himselfe doth very well answer this objection that if the maidens had consented to the Sodomites facient cum Sodomitis te authore nequitiam thou shouldest be the author of their sinne if not patientur a Sodomitis te authore violentiam thou art the author of this violence 1. It was uncertaine whether they might have beene drawne to consent 2. yet was it a sinne in Lot to prostitute his daughters especially being betrothed to others as it may appeare v. 14. 4. Cajetane thinketh that Lot did not offer his daughters with any purpose to put off one sin with another but useth an hyperbolicall kind of submission thinking thereby to appease their rage some adde further that Lot knew they would not desire his daughters being espoused already to some great men of the City ex Calvin But this had beene too great presumption in Lot and tempting of God to make such an offer to so unruly a multitude hoping that it would not be taken 5. Some thinke that though a man in himselfe is not to doe a lesse evill to avoid a greater yet it is lawfull when we see another obstinately set to commit a great wickednesse to mollifie his mind with a perswasion or insinuation to a lesse evill as Chrysostome would have those that are accustomed to sweare rather to sweare by their owne head than by God Gregory resembleth it thus qui murorum vndique ambitu clauditur ne fugiat ibi se in fugam praecipitet ubi brevior murus invenitur hee that is shut up within the wall that he cannot flye let him escape that way where the wall is lowest Contra. 1. This is a good rule where wee are perswaders only from evill and not actors our selves of evill for Augustines rule is good peccare omnino non debemus ne alij gravius peccent we must not sinne at all lest other sinne more If Lot had perswaded them rather to have gone to the maids of the towne and let the young men alone it had beene more tolerable than to prostitute his owne daughters 2. Though in it selfe it be a greater sinne to abuse men unto lust than women yet was it a greater fault for Lot to be the author and counsellor of this attempt against his daughters than to suffer his guests to be abused 6. Wherefore this fact of Lot cannot bee justified no more than that of the Ephrathite Iud. 19.24 though it may be somewhat qualified 1. in respect of Lots good charitable affection to use all meanes to preserve his guests from violence 2. in regard of those times when knowledge was not so ripe nor it might be this point so well cleared to Lots judgement whether a lesse evill might not be admitted that a greater be avoided 3. Lot as Augustine well conjectureth did it animo perturbato with a troubled minde and of a sudden and therefore not so well advised 4. If any shall urge S. Peters words 2. epist. 3.7 And delivered just Lot vexed with the uncleane conversation of the wicked and hence conclude that Lot was herein blamelesse hee shall not so reason well for though generally Lot bee called a just man yet it followeth not that every particular act of his was just for then his incest with his two daughters would finde defence QVEST. VIII With what kind of blindnesse the Sodomites were smitten Vers. 11. THey smote the men with blindnesse c. that they were weary in seeking the doore c. 1. Chrysostome noteth non tantum excoecati sed viribus dissoluti c. they were not only blinded but their strength failed this also may well be conjectured yet the word beareth not that sense but only that they were weary in seeking the doore so Laah signifieth 2. one Ribera as Pererius noteth would have it understood not of Lots doore but that every man returning was weary in seeking his owne doore because it is said Wisd. 19.16 Every one being compassed with darknesse sought the entrance of his doore which words are uttered of the darknesse of the Aegyptians not of the blindnesse of the Sodomites and it is evident by the text that the Sodomites sought to finde that doore which the Angels pulled in Lot by 3. This blindnesse was neither an utter deprivation of their sight for then as Augustine saith they would rather have sought them guides to have led them than laboured to find the doore neither was it an
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 the
was not 〈◊〉 off from the place where Iacob kept his sheep◠whence hee sent for his 〈◊〉 into the 〈◊〉 vers 4. and therefore it could be little lesse than 3. dayes journey from Laban who is 〈◊〉 like for 〈◊〉 haste and expedition to take his journey from the place whither the 〈◊〉 was brought him 3. Though Iacob was six dayes journey before Laban he might well overtake him in seven dayes 〈…〉 was encumbred with his children and cattell and could not drive fast and for that hee had pitched his tents in Gilead there purposing to refresh himselfe supposing the danger and feare of Labans pursuit to be over Mercer QUEST XII How Laban is charged neither to speake good or evill Vers. 24. TAke heed thou speake not ought save good c. The Hebrew phrase is from good to evill 1. Which is not to begin with good words and end with evill as Onkelos seemeth to take it 2. Nor yet is he forbidden only not to speak evil as the Latine and Septuagint with others 3. But he is forbidden to speak any thing at all either good or bad either faire words or soule not simply but concerning Iacobs returne againe into Mesopotamia and so Laban accordingly forbeareth to speake any thing at all of that matter the like phrase is used Gen. 24.50 Mercer Iun. QUEST XIII When God appeared to Laban and where he pitched his tents Vers. 25. THen Laban overtooke Iacob 1. This vision which Laban had was not in the beginning of his journey as some thinke but in the same night that he came to Gilead for so he saith Yesternight or the last night for so the word cemesh signifieth the God of your Father appeared unto me when he was now purposed to bee revenged of Iacob the Lord staied him 2. They pitched their tents both in the same mount not farre asunder some say Iacob was in the top of the hill Laban in the bottome some affirme the contrary but this is uncertaine Mercer It is most like that Iacob seeing Laban to approach set himselfe in as good order as he could doubting the worst Muscul. QUEST XIV How Iacob saith let him not live Vers. 32. WIth whom thou findest thy gods let him not live c. 1. Not as though he should say I will kill him with mine owne hand 2. Neither by vertue of this curse as the Hebrewes note did Rachel afterward dye an untimely death for Iacob knew not that she had them 3. But either they are words of imprecation whereby Iacob wisheth that God would shew his judgements upon him that had committed that theft Mercer Or else he giveth power to Laban even to take away their life Calvin QUEST XV. Of the divers takings of the word brother in Scripture SEarch before our brethren 1. Hierome noteth that the word brother is foure wayes taken in Scripture 1. For them that are so by nature and properly as Iacob and Esau were brethren 2. For them of the same nation as the Israelites were all brethren Act. 7.26 3. They that were of one kindred were called brethren as Abraham saith to Lot Wee are brethren Genes 13.8 4. They that are of the same Christian faith and profession 1 Cor. 5.11 If any that is called a brother c. 2. By brethren here wee understand not with Hierome Iacobs children which were yet of small discretion Ruben the eldest not being above 13. yeare old nor yet some other of his wives kindred that Iacob brought away with him out of Mesopotamia for they had beene no competent Judges in this case but the brethren were those whom Laban brought with him of his kindred vers 23. to whom Iacob referreth the judgement of this matter Mercer QUEST XVI Of the order in Labans searching of the tents Vers. 33. THen came Laban into Iacobs tent 1. Neither as Rasi thinketh had Iacob and Rachel one tent for the text sheweth that Laban went first into Iacobs tent and then into Leahs and from thence to Rachels 2. Though last mention bee made of Rachels tent that is because there the idols were hid Laban last of all searched the maids tents and out of Leahs tent he went into Rachels Mercer QUEST XVII Of Rachels excuse Vers. 35. THe custome of women is upon me 1. Not that women while their monethly custome is upon them are not able to rise but many times they are beside that infirmity troubled with the head-ake and are stomacke-sicke and not fit to be disquieted 2. As also they counted women in that case in times past uncleane they would neither talke with them nor suffer them to breathe upon them which might be the cause that Laban answereth not a word to his daughter but goeth presently out of her tent hereof the word niddah that signifieth an uncleane woman is derived of nadah which is to remove or send farre off because women at that season were separated from the company of others Mercer 3. Rachel made this excuse not either in detestation of the Idols vouchsafing them no better place than the Camels litter nor yet so much of love to keepe them as of feare because of the present danger in the meane time Laban by this excuse was blinded and deluded QUEST XVIII Whom Iacob meaneth by the feare of Isaack Vers. 42. THe feare of Isaack 1. Iacob neither meaneth that feare of Isaack when his father would have offered him up in sacrifice as some interpret for that was but a naturall feare of death for his patience and obedience was more commendable at that time than his feare 2. Neither doth Iacob speake of his owne feare and reverence toward his father 3. Nor yet of Isaacks feare or worship of God 4. Or of Isaacks feare and care for the prosperity of his sonne Iacob all these are here unproper to be matched with the God of Abraham 5. But feare is taken here not actively but passively for God himselfe that is feared Calvin who sometime is called by names effectivè in respect of the effect so is God called our strength our health salvation or objective by way of object so is God called our hope our love our joy our feare because he is the object of all these Perer. Rasi thinketh that hee is called not the God but feare of Isaack because Isaack was yet living and God doth not call himselfe by the living but this is a false note for Gen. 28.13 he is called the God of Isaack some doe in this difference of names note a distinction of the persons and understand the God of Abraham to bee the father the feare of Isaack to be Christ of whom he was a speciall type This collection may bee admitted Mercer So then by the feare of Isaack Iacob meaneth the God whom Isaack feared and worshipped having a reference to that feare also whereby Isaack was restrained from revoking the blessing given to Iacob Gen. 27.33 QUEST XIX Of the Syrian name which Laban gave and of the use
which were innocent 5. They take them being sore upon their cutting and circumcising when they were rather to be pitied 6. They spare not Hemor and Sichem who offered to make them satisfaction by marrying Dinah and giving her dowry which they should set 7. Then they spoile the City not contenting themselves only with the goods but they carried away the women children captives 8. As much in them lay they brought Iacob and all his into danger to bee destroyed and overcome of the inhabitants 9. They being reproved of their father doe not acknowledge but justifie their sinne Perer. Calvin It appeareth then that Simeon and Levi diversly sinned in this cruell act whereof Iacob giveth this censure Simeon and Levi brethren in evill the instruments of cruelty are in their habitations into their secret let not my soule come in their wrath they slew a man and in their selfe-will they digged downe a wall cursed bee their wrath c. I will divide theâ— in Iacob c. 〈◊〉 49.6 7. In which 〈…〉 setteth downe their sinne then the punishment Their sinnes were these 1. That in their 〈…〉 they devised mischiefe and sought out how to be â—â—venged dealing 〈…〉 in their wrath 3. They didst of a selfe will of a 〈…〉 or good counsell 4. They enterprised this 〈◊〉 without the counsell or advice of their father 〈…〉 digged downe a wâ—ll to enter into 〈◊〉 and spoyle 〈◊〉 of 〈◊〉 good Their punishment is they are accursed and the fruit of 〈…〉 are divided in 〈…〉 neither had Simeon any possession by himselfe but intermingled with 〈◊〉 and Levi 〈…〉 among his brethren By this then it is evident that Iacob wholly condemnâ—◠〈…〉 and in nothing approveth it But whereas some would make this sentence of 〈…〉 and referre iâ— to the Levites and Priests of Levi and the Scribes who were most of 〈…〉 are here accursed for putting Christ to death It 〈◊〉 cleare that Iacob speaketh of an act done 〈…〉 denounceth thâ— sentence of 〈◊〉 and division against it Now it is not like that the 〈◊〉 should goe before the fault But Simeon and Levi were divided in Iacob long before Christ came into the world and was put to death by the Priests and Scribes 4. Places of Doctrine 1. Doct. Mariage not to be contracted with men of divers profession Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. This i◠〈◊〉 to the Apostles doctrine Be not unequally yoked with infidels for what fellowship 〈◊〉 righteousnesse with unrighteousnesse c. 2 Cor. 6.6 No league or friendship much lesse mariage is to be 〈◊〉 or enterprised with men of a divers profession Calvin 2. Doct. Gods judgements may be just when the ministers thereof are wicked Vers. 25. THey slew every male Simeon and Levi the captaines and chiefe in this savage exploit 〈◊〉 all the males that were men to the sword for the children were carried away captive this was a just reward upon the City for the sinne of Shechem although the instruments and minister◠〈…〉 did evill We see then that Gods judgements are just when notwithstanding the meanes whereby they are executed cannot be justified as the triall and affliction of Iob as it proceeded from God was good yet Satan the worker or rather minister thereof did it of malice 5. Places of Confutation 1. Confut. Mariage not without the parents consent Vers. 4. THen said Shechem to his father Hamor give me this maid to wife Shechem would not take a wife but by the consent and leave of his father and this generally was the practice of those dayes Abraham provided a wife for his son Isaack Labaâ— gave his daughters in mariage to Iacob This condemneth then the practice of the Church of Rome where it is an ordinary thing for children to bee contracted and marry without their parents consent Muscul. 2. Confut. Against election by works Vers. 25. SImeon and Levi tooke either of them his sword Simeon and Levi two fathers of the Israelites and the one chosen out from his brethren to execute the priest-hood we see what their doings and works were they were guilty of much bloud God chose them not then for their owne vertue or worthinesse but for his owne mercy sake So saith Moses The Lord did not set his love upon you nor chuse you because c. but because the Lord loved you Deut. 7.8 So the Apostle concludeth by the example of Esau and Iacob whom the Lord had chosen and refused the other before they had done either good or evill That the purpose of God might remaine according to election not by works but by him that calleth Rom. 9.11 This maketh against the doctrine of the Church of Rome who ascribe election to the fore-sight of faith and works Rhemist Heb. 5. serm 7. 6. Places of exhortation and morall use 1. Morall That fathers should not suffer their daughters to stray from home Vers. 1. DInah went to see the daughters of the Countrey Bernard hereupon this noteth Sita 〈◊〉 spectas oâ—iose non spectaris tu curiose spectas sed curio 〈◊〉 spectaris thou beholdest idly or vainly but thou art not beheld in vaine thou art curious in seeing others and are more curiously seene thy selfe We see what followed Dinah's wanton and curious gazing upon others gave occasion to the unchaste and adulterous eye to lust after her therefore it is not good to give maidens their 〈◊〉 or to suffer them to wander from home or sightly to behave themselves which hath beene and in the occasion of much evill so the Apostle chargeth that young women should be diâ—erâ—nt chaste 〈…〉 Tit. â— â— Calvin 2. Mor. Sinne committed in the Church and among Christians the more grievous Vers. 7. HE had wrought folly in Israel c. Although no place have any privilege or exemption for sinne yet it is most heinous to perpetrate and commit wickednesse in or against the Church of God Adultery fornication uncleanesse is odious even among the Gentiles but it is most abhominable among Christians As the prophet upbraideth Ierusalem Sodome thy sister hath not done neither she and her daughters as thou and thy daughters Ezech. 16.48 3. Mor. Fornication to be recompenced by marriage Vers. 3. HIs heart clave unto her Shechem having forced Dinah doth not then hate her and cast her off a Ammon did Thamar his sister but his love is the more kindled toward her and he desireth her for his wife which example doth condemne the wicked lust of many which having intised maids unto folly seeke not to make satisfaction by marriage 4. Mor. Spirituall love should bee more forcible then carnall Vers. 19. THe young man deferred not to doe the thing c. Shechem to obtaine his love spareth no cost nor yet refuseth any labour hee accepteth of the hard condition of circumcision which teacheth that if carnall love be so forcible our spirituall love toward Christ should be much more effectuall that we
them attempt to give an interpretation of Pharaohs dreame as that hee should beget seven daughters and burie seven sonnes or that he should subdue seven Kingdomes and seven other should rebell as some of the Hebrews conjecture but they were all mute and could say nothing God had blinded them for otherwise it had beene an easie matter by the full eares to understand plentie Mercer 3. It seemeth that Pharaoh was no proper name but common to the Kings as Caesar is to the Emperours for the Butler useth it in the third person vers 10. as if wee should sâ—y the Kings majestie Iun. and it had beene an uncivill thing to call the King by his proper name Mercer QUEST IIII. Whether Pharaoh in his dreame had an interpretation of it Vers. 15. I Have heard say of thee that when thou hearest a dreame c. 1. Iosephus further addeth that Pharaoh did gently intreat Ioseph tooke him by the hand and bade him not to be afraid but truely declare unto him his dreame whatsoever it signified good or evill 2. This is likely and probable but that other conceit of Iosephus hath no probabilitie that Pharaoh together with his dreame had the interpretation thereof shewed him in his sleepe for it is like that Pharaoh then would have spoken of it to Ioseph 3. Pharaoh seemeth to have none other opinion of Ioseph but as of a cunning soothsaier and conjecturer of dreames and such was the opinion received of Ioseph afterward as Trogus Pompejus whom Iustine alleageth writeh of him that he did learne in Egypt art-magike and other points of their learning therefore Ioseph of purpose maketh mention of God who without any art or skill in Ioseph should by his mouth give the interpretation of the dreame 4. And whereas he saith God shall answer for the wealth of Pharaoh Ioseph thus saith not as knowing the dreame alreadie by revelation from God as Pererius thinketh but he ignorant as yet of the dreame doth not prophesie but wish prosperitie to Pharaoh and so insinuateth himselfe by this dutifull comprecation Mercer Iun. Muscul. QUEST V. Of the thrice repeating of these dreames and the reason thereof Vers. 20. ANd when they had eaten them up c. 1. This is reported some what diversly by Pharaoh than it was before expressed not to this end as some Hebrewes imagine that Pharaoh would trie by these meanes Iosephs cunning whether hee could rehearse the dreame aright But whereas these dreames are thrice repeated by Moses Pharaoh Ioseph the same words are not every where kept but the sense as we see the like Gen. 24. where Abrahams servant some what diversly in words reporteth the historie of Rebeckahs comming forth and behaviour towards him 2. But some Hebrewes are yet more absurd that whereas these dreames of seven kine and seven eares betokening 14. yeares seven of plenty and seven of famine are thrice repeated in this chapter they make thrice 14. yeares whereas these dreames though often rehearsed are but one prophecie and tend to the same end Mercer QUEST VI. Why Pharaohs dreames were doubled Vers. 25. PHaraohs dreames are one 1. They are one in signification but divers in respect of the vision Iun. 2. The Hebrewes thinke that Ioseph by this speech would excuse the Egyptjan soothsayers why they could not expound the dreames because it was hard to find out the interpretation seeing these dreames being divers did portend but one thing and beside they take these to be naturall dreames whereas Ioseph sheweth they were of God But Ioseph doth not insinuate himselfe into the love and affection of these Magicians whom hee knew to be professors of Idolatrie and superstition but doth faithfully discharge this dutie committed unto him 3. Now although the dreames had one meaning yet they were doubled not for any such cause as Lyranus Tostatus imagine to shew the two causes of fertilitie good seed signified by the eares and good tillage by the oxen but Ioseph himselfe rendreth two reasons thereof vers 33. the certaintie of this thing and the speedie accomplishment thereof QUEST VII Ioseph not Pharaoh the Prophet Vers. 25. GOd hath shewed Pharaoh what he is about to doe 1. Though these visions were shewed to Pharaoh yet because he understood them not Ioseph is rather to be counted a prophet that interpreted them than Pharaoh that understood them not for it is one thing to have a representation of things objected to the phantasie another to have the mind lightned to understand them 2. And whereas God is said to doe this it was not an ordinarie plentie or famine procured by naturall meanes but extraordinarie sent of God although I denie not but that there might be a concurrence of some naturall meanes for Nilus overflowing if it be moderate causeth plentie in Egypt if it be sâ—â—nt bringeth sterilitie and barrennesse Plinie sheweth that the full increasing of Nilus is sixteene cubits high in duodecem cubitis famem sentit c. if it overflow under 12. cubits famine followeth and in 13. cubits there is scarcitie 14. cubita hilaritatem afferunt 15. securitatem 16. delicias 14. cubits in the overflowing bring chearefulnesse 15. securitie 16. plentie he further sheweth that the greatest increase was of 18. cubits under Claudius the smallest of five cubits in the Pharsalean warre lib. 5. c. 9. It might be that Nilus in the seven plentifull yeares overflowed 16. cubits or above and so made the ground fruitfull and in the seven deare yeares exceeded not 12. cubits or was much under and so caused drinesse and barrennesse ex Perer. QUEST VIII Iosephs wisdome in counselling to have a chiefe officer appointed for corne Vers. 33. LEt Pharaoh provide for a man of understanding c. 1. Ioseph doth not onely foretell the calamitie to come but provideth a remedie for it so could not the vaine Astrologers and Apolloes oracles if sometime they ghessed at things to come they could not tell how to helpe it Mercer 2. Ioseph doth not give this counsell ambitiously as seeking his owne honour as the Hebrewes thinke for as yet he was ignorant of his advancement but God directed him by his spirit to give this advice that it might be a way to his exaltation 3. This office here invented by Ioseph to have a care to provide food for the people grew afterwards to be very honourable and from the Egyptians it is like the Romans tooke this invention the first officer among them who was called praefectus annonae the chiefe steward for provision was L. Minutius what time there was such a famine in Rome that many people cast themselves with their heads covered into Tyberis Pompey the great after many honourable triumphs was chosen to this office who having made great provision in Affrica being ready to take ship staid not though a great tempest arose thus saying navigandi necessitas est vivendi non est necessitas There is great necessitie to saile for the Citie was at
same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And herein
Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the truth
exercise his power like as hee ran upon the heard of swine and cast them all headlong into the sea so hee were able to force men into many dangers both of their bodies and soules Ex Perer. Beside this absolute limitation and restraint of Satan when God doth stay him from working there are two other kindes of inhibiting for neither hath Satan such free scope to exercise his rage upon the faithfull as hee hath power to worke upon the children of disobedience for they are his proper subjects and in them the God of this world blindeth their mindes 1. Cor. 4.4 and they are taken in the snares of Satan at his pleasure 2. Tim. 2.26 But over the faithfull hee hath no command to delude deceive or seduce them neither to invade them at all without speciall liceâ—ce from God as Iobs tentation sheweth And againe though the Lord for some causes best knowne to himselfe doe give him leave to trie his children yet God so qualifieth his assaults and tentations as that they effect not that which Satan intendeth but are disposed of to that end which the Lord propoundeth as Satan desired to winnow Peter as wheate and thorowly to have sifted him but Christ upheld him that his faith failed not Luk. 22.31 32. and that his tentation tended not to his subversion Concerning this threefold limitation of Satan I thinke it not amisse here to adde the sentence of Augustine For the first that Satan cannot doe what he would but his power is restrained he thus writeth Si tantum posset nocere diabolus quantum vult non aliquis justorum remaneret If the Devill might hurt as much as he would not any of the just should remaine For the second that Satans power is more free and absolute over the wicked he thus saith In fili is diffidentiae tanquam in suis mancipus operatur quemadmodum homines in pecoribus In the sonnes of unbeliefs he worketh as in his owne vessels as men upon their cattel Againe Sicut homo de pecore suo facit quod vult de alienâ— pecore ut faciat expectat sibi dari potestatem ab eo cujus est As a man doth what hee will with his owne cattell but with another mans he cannot doe any thing but expecteth first that leave be given him of the owner For the third that when the Lord permitteth Satan to assault his owne servants yet he moderateth the action that Satan worketh not his will upon him but what he intendeth for their destruction the Lord directeth to be onely for their probation Augustine also thus inferreth Vtitur Deus Angelis malis non tantùm ad puniendos malos ut in Achab sed etiam ad probandos manifestandos bonos sicut fecit in Iob God useth evill Angels not only to punish the wicked as in Achab but to prove and make knowne the good as he did in Iob. Thus then is this point determined 1. The Devill hath not now such power as before his fall as Augustine saith Sunt nobis potentiores neque tamen tam firmi nunc sunt ac si in pristino statu permansissent They are mightier than wee are but yet not so strong as if they had remained in their former estate 2. The good Angels have greater power in working upon the creatures than the evill Augustine In haec Angelis longe amplior potestas est bonis malâ— quamvis major bonis The Angels both good and bad have greater power than man over these inferiour creatures and yet the good have greater power than the evill 3. Satans power is limited he doth not what hee will 4. The Devill hath more command over the wicked than power over the righteous 5. When hee practiseth against the righteous yet his malice is restrained God turneth the tentation to that end which shall be to his glory and the good of his children From hence may bee inferred two conclusions first that righteous and faithfull men are not altogether freed from the assaults and invasions of Satan as S. Paul felt in himselfe the pricke of the flesh the messenger of Satan sent to buffet him 2. Cor. 12. And as hee may trie them with spirituall tentations so also he may if God permit torment them with corporall vexations as Iobs example sheweth and to this purpose Augustine concludeth well Contra mulâ—iformes daemonum incursus quis sua innocentia fidit c. Who can trust upon his innocencie to be defended against so many incursions of the Devill seeing that they many times vex infants then whom nothing is more innocent The other conclusion is that although Satan may set upon the members of Christ yet hee cannot hurt them he may enter into the lists with them but not overcome them the Serpent may bite the heele but Christ hath broken his head and as our blessed Saviour saith of himselfe The Prince of this world commeth and hath nought in me Ioh. 14.30 So neither by Gods grace hath he any part in us that are the members of Christ. Augustine doth notably touch this point in this manner Fortior quis est aut corpore c. One may be said to be stronger either in body as an horse is stronger than a man or in minde as the reasonable creatures than the unreasonable and in affection and disposition as the just man more than the unjust or in power and authority as the Captaine stronger than the souldier by the first of these wayes potestas datur deterioribus in meliores the worse may have power given them over the better for the proofe of their patience and so he concludeth Principes illi in re inferiore superant in potentiore superantur fideles enim mente firmiores sunt infirmiores corpore Those principalities he meaneth the spirituall powers are superiours to us in things inferiour but they are in things superiour weaker the faithfull are stronger in minde and more infirme in body QUEST XIV Whether the Devill by his owne power can raise thunder and lightning HItherto it hath beene shewed what Satan is able to doe in that immediate action of moving and transporting himselfe and other creatures from place to place it followeth to shew wâ—at power he hath in the other mediate action which is done by the meanes and instrument of the creâ—â—ures But here ariseth a question fit to bee discussed whether the Devill by his owne power can raise tempests windes thunder lightning as Pererius thinketh he can by warrant of the story of Iob where Satan brought downe lightning upon Iobs sheepe and raised winde whereby the house was overwhelmed upon Iobs children Perer. in 4. disput in cap. 7. Num. 34. But herein I must needs dissent from Pererius though I finde that Augustine inclineth to the same opinion for thus he writeth In libro fidelissimo legimus diabolum potuisse ignem de coelo demittere We reade in a most faithfull booke that the Devill could bring
miracle is in that out of the which a thing is made or brought forth as to make a thing of nothing to give fight unto a man that is borne blind and such like and this is the next degree of miracles 3. Or the miracle is seene in the manner as a Physitian may heale a man but not of a sudden or without mâ—dicine so the spirits may bring forth Serpents or other vermine out of wood but not immediatly Now the wonders wrought by Magicians are not properly of any of these sorts of miracles but they are either cousening and counterfeit trickes or procured by naturall meanes Ex Pererio QUEST XX. Of the difference betweene true miracles and false FOr the second true miracles differ from false these five wayes 1. In respect of the power whereby they are wrought for true miracles are wrought by the power of God in whose name the Prophets and Apostles and other servants of God did shew forth signes but Magicians doe bring forth their wonders either by the force of naturall things or by the helpe of Satan 2. They differ in the qualitie of their persons that are the agents and ministers for they which worke in Gods name are holy and vertuous men and if any of them doe sometime effect any miraculous thing they doe it for the confirming of the faith or to some other good end but Magicians and Sorcerers are most wicked and impure men 3. The third difference is in the worke it selfe for the signes and wonders of Magicians are either counterfeit or unprofitable but true miracles are done in truth and upon great necessity and utility 4. They differ in the manner of working for true miracles are done by lawfull holy and godly meanes as by fasting prayer invocation of the name of God but Magicians worke by inchantment by words and signes and other superstitious rites 5. The end also is divers for Sorcerers worke wonders either for their profit and honour to make the people seeke unto them as Simon Magus did in Samaria Acts 8. or to confirme the people in errour and superstition but the end of true miracles is to seeke the glory of God the edifying of his Church and the propagation of the faith Ex Perer. 6. Hereunto may be added the sentence and judgement of Augustine Aliter miracula faciunt magi aliter boni Christiani aliter mali Christiani Magi per privatos quosdam contractus boni Christiani per publicam justitiam mali Christiani per signa publicae justitiae c. Magicians doe worke miracles one way good Christians another and evill Christians another Magicians by private contracts with the spirits good Christians by publike justice that is by the power and authority of God evill Christians by the signes of publike justice As divers that followed not Christ nor yet beleeved in him yet in the name of Christ wrought miracles as evill and disordered and discarded souldiers may use the ensignes and banner of the Captaine to terrifie their enemies QUEST XXI Whether the sorcerers brought forth true serpents IT followeth now to shew whether these serpents which the Magicians made were true serpents or only counterfeited for the time 1. Some thinke that it was a true and reall conversion of the Magicians rods into serpents and that it was done by the power of God and that Satan did craftily challenge unto himselfe Gods worke Simler but the text is against this conjecture they are said to doe the like by their enchantments vers 11. but the power of God giveth no place to enchantments 2. Others thinke that they were true serpents so converted by the power of Satan so August lib. 3. de Trinitat cap. 7. and in other places and Theodoret quaest 18. in Exod. Thom. Aquin. Lyranus Thostatus Burgens Cajetane of the same opinion seemeth Philo to be lib. de vita Moses their reasons are these 1. Because the Magicians are said to doe in like manner with their rods and in the same phrase their rods are said to be turned into serpents as Aarons rod is 2. And againe afterward the Sorcerers could not bring out lice as they had serpents and frogs before their impotencie was not in not shewing shapes or shewes but in not being able to bring forth the things themselves sic Cajetan and Moses serpents devoured their serpents they were therefore true serpents if they had beene otherwise it is like Moses would have discovered their counterfeit dealing sic Perer. Contra. 1. They did the like in outward shew and appearance and the same phrase is used of both because to the sight and view they were so changed and the Scripture useth to speake of things as they appeare not as they are as he that appeared unto the witch at Endor is called Samuel yet being the Devill in his likenesse and habit 1. Sam. 28. and Daniel saith the man Gabriel chap. 9. because hee appeared in the shape of a man 2. The Sorcerers were restrained in their counterfeit dealing that they should not be able any more to deceive by their phantasticall and imaginary shapes 3. Rupertus doth gather the contrary that the devouring of the Sorcerers serpents by Aarons serpent sheweth that they were but counterfeit devorari ergo devorare non poâ—nerunt because they could not devoure but were devoured 4. And in this sufficiently Moses discovereth their sleights in that his serpent devoureth theirs Now further against this opinion this speciall argument may be urged that God only hath power to change and convert one substance into another especially a dead thing into a living body a peece of wood into a serpent as it was decreed in the Avansicane Councell in this manner Quisquis credit aliquid posse fieri aut aliam creaturam in melius aut deterius mutari aut transformari in aliam speciem vel similitudinem nisi ab ipso creatore qui omnia fecit proculdubio infidelis est pagano deterior Whosoever beleeveth that any thing can be made or any creature to be changed into the better or worse or transformed into any shape or likenesse but by the creator which hath made all things is undoubtedly an infidell and worse than a Pagan To this argument divers answers are framed 1. Cajetane saith that the Devill might use some naturall meanes secretly by the which serpents might be made out of those rods and all the time while the Sorcerers were called together Satan made a way for that worke and prepared the matter Contra. There is no naturall meanes to make a rod a serpent immediatly and especially to bring forth serpents at once of perfect bignesse neither was there any such preparation of matter for they were rods in the Sorcerers hands not changed into any other preparative matter fit to engender serpents 2. Cajetane answereth againe that although the rod of it selfe was no fit matter for such a worke yet by the excellencie of the agent and worker which were the spirits it might bring
hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this purpose the
a most just Judge punish their voluntary obstinacie with a further degree of induration See more hereof before Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacie hardnesse of mens heartes but as a just Judge in leaving of them to themselves Simler 4. And this Augustine doth worthily wonder at that Pharaoh is hardned by those meanes which in all likelihood should have mollified him For if the Israelites cattell had died aswell as the Egyptians and if the sorcerers had prevailed still hee might have had some colour but seeing all things doe fall out contrarie the Israelites to be preserved and his sorcerer to be foiled he being still hardned bewraieth a most obstinate heart that could no way be mollified QUEST XIII What plague the Lord threatned to destroy Pharaoh with Vers. 15. FOr now I had stretched forth my hand 1. Some doe understand this generallie of the plagues following shewing that the plagues to come were greater than these which were alreadie past and that the Egyptians had felt nothing to that which they were like to feele Ferus But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with yet none such came 2. Some do referre it to the plague of the first borne and the full accomplishment of this threatning they say was in the red Sea Osiander But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague which was alreadie past that God might as well have destroyed them with the pestilence sent upon the cattell but that he spared them for another end sic Iun. Borrh. Perer. This sense best agreeth to that which followeth vers 16. For this cause have I kept thee c. The Chalde Paraphrast also expresseth the same sense as is before shewed in the divers readings QUEST XIIII In what sense the Lord saith I have kept thee Vers. 16. FOr this cause have I kept thee c. 1. Not that God made Pharaoh obstinate of purpose to shew his power on him thereby to get glorie to himselfe for God needeth not mans malice for the setting forth of his glorie Ferus And like as the Apostle giveth this rule not to doe evill that good may come of it so neither doth the Lord give consent unto evill that some good thing may be wrought thereby 2. Some referre it to Gods permission that he suffered Pharaoh to be hardened to this end that hee might get glorie by him but neither can this be said of God that he suffereth any evill to bee done as it is evill and to suffer one to be hardned is the greatest punishment of sin that can be and it is usually inflicted for great sinnes that were committed before therefore before Pharaoh had grievously sinned he cannot be said to be permitted and suffered to bee hardned Perer. 3. Some do understand it of Gods ordinance that Pharaoh being hardned and become obstinate by his owne corrupt will is ordained of God for the further setting forth of his glorie Perer. 4. But though this exposition be sound yet it seemeth not to be so fit and proper in this place this verse then depending of the other sheweth the reason why the Lord had saved and reserved Pharaoh out of the pestilence that he might shew his power in him Simler Borrh. Iun. This then is the sense though Pharaoh being wickedly bent and obstinate had deserved to have been cut off by the former plagues yet the Lord was patient to him ward and suffered him yet to continue that the Lord might get greater glorie by him Ferus 5. The Apostle indeed in setting forth this example hath relation to Gods eternall decree Rom. 9. yet it may very well stand also with this application to the present time of Pharaohs preservation for that which God doth presently he also decreed before in his eternall counsell to be done Simler QUEST XV. The plague of haile supernaturall Vers. 18. I will cause to raine a mightie great haile 1 Although haile thunder lightning are for the most part procured by naturall causes yet this was a supernaturall and extraordinarie tempest for these reasons in Egypt there are no tempestes or winter weather but only in places neere the sea in the time of winter there fall some thinne showers but above Memphis there falleth no raine at all Sic Philo. This tempest then of haile was unusuall in Egypt secondly it was generally over all Egypt as tempests use not to be thirdly it came at a certaine time prefixed Simler And this was admirable in it that the fire and haile being mingled together the fire did not melt the haile stones nor the haile quench the fire as Philo also noteth and it is set forth Wisdom 16. 2. In this plague three elements together shew their force the aire in the thunder the water in the haile the fire in the lightning Perer. 3. Whereas the Grecians and Egyptians and other heathen did imagine some gods to be of the aire some of the water some of the land the Lord therefore sendeth of all sorts of plagues upon the Egyptians in the aire the water in the earth in the fire to shew himselfe to bee Lord of all the elements and of all creatures Thedoret quaest 21. 4. Concerning the application of this plague Origen understandeth the thunder haile and lightning of the Word of God the voice thereof instructeth it beateth downe sin as haile as fire burneth up the stubble of our affections Augustine whom Ferus followeth compareth it with the eight Commandement Thou shalt not steale for as heere the fruit which the trees beare are beaten off with haile so whatsoever gaine is gotten deceitfully it perisheth and Gods curse is upon it But such mysticall applications are more curious than profitable every man according to his own conceit may find out wittie conveiances But this observation is more proper which Ferus noteth that this plague hath also a fit correspondencie with the crueltie of the Egyptians for as they did cause the Israelites to wander up and downe their fields to gather straw so now the Lord sendeth haile and lightning which destroyeth the fruit in their fields QUEST 16. Whether there useth to be no rayne and hayle in Egypt Vers. 18. SVch as was not in Egypt since the foundation thereof These words do give occasion to inquire whether raine haile and thunder are usuall in Egypt or not at all as some affirme 1. Iosephus thus writeth that in this plague there came haile never seene in Egypt before and bigger than useth to bee in other countries in the time of winter 2. Philo also writeth that Aegyptus sola inter regiones in mediano tractu hyemem ignoret that Egypt alone of all the South countries hath no winter And consequently no winter weather as raine haile and such like and he giveth three
as is taken for the being of the thing hardnesse of heart as it is sinne so it is a punishment of sinne that is it could not be a punishment of sinne unlesse it were sinne this we grant In the next part the same word as signifieth the manner of being therefore if the first be taken in the same sense for one and the same manner of being wee deny that hardnesse of heart in the same respect is both sinne and the punishment of sinne It is both in respect of the subject and being but not both in the same quality affection and manner of being 3. Hee thus proceedeth All punishments of sinne because they are just stand with the will of God hardnesse of heart being a sinne if it should stand with the will of God then it would follow that sinne should stand with the will of God Contr. 1. If sinne no way stand with the will of God then sinne should not be committed in the world for against his will can nothing be done 2. Here then wee must admit a distinction of Gods will there is his will of approbation and the will of his providence by the first he willeth not sinne but by the second he willeth it to be in the world because he knoweth how to dispose of sinne even unto good Origen hath the like distinction Multa sine voluntate Dei geruntur nihil sine providentia providentia est qua dispensat providet voluntas qua vult vel non vult aliquid Many things are done without Gods will nothing withouâ— his providence providence is that whereby he dispenseth and provideth his will whereby hee willeth or â—illeth any thing The master of the sentences saith Mala fieri bonum est it is good that evill should bee done because thereby Gods power and goodnesse is seene in turning evill unto good lib. 1. distinct 46. quaest If God then did not see how to turne evill unto a good end he would not suffer evill to be done in the world 3. So then retaining the former distinction still hardnesse of heart as it is a sinne God willeth it not but as it is a punishment of sinne it standeth very well with the will and justice of God 4. And further concerning the former testimonies of their owne Writers Pererius would have them to speake of such sinnes which are also punishments of sins in divers subjects as that the doing of it should be a sinne in one and the suffering a punishment in the other as the rebellion of Absolon and railing of Shemei in respect of themselves they were sinne but in regard of David they were a chastisement upon him for his sinne and so they were sent of God But in other things where the sinne and punishment are in one subject as in the hardnesse of heart that distinction hath no place Contra. But Pererius by his leave cannot fasten upon them a sense contrary to their words for thus Cajetan writeth as Melchior Canus citeth him Deâ—â— non est 〈◊〉 peccata ut sic sed quaâ—â—um est 〈◊〉 ipsâ—â— peccatâ—â— vel alterius God is the author of sinne not as it is sinne but as it is a punishment in 〈◊〉 that sinneth or in any other And Canâ—â— thereupon collecteth thus Agnoscit Cajetanus maledictionem Shemei quatenus punalem sibi procedere a Deo Cajetane acknowledgeth that the cursing of Shemei as it was penall to himselfe did proceed from God His meaning then is that even in him that sinneth hardnesse of heart is a punishment of sinne and not only in another Their owne master of sentences also saith as I cited him before Concupiscentia in quantum poena est peccati Deum habet authorem Concupisâ—ence as it is a punishment of sinne hath God the author thereof lib. 2. distinct 32. But concupiscence is a punishment in him that hath it not in another Wherefore notwithstanding these contrary objections because of those places of Scripture alleaged before and the testimonies of other Writers I approve this distinction as sound that hardnes of heart not as it is sinne but as it is inflicted as a punishment of sinne is of God and in this sense God is said to harden the heart as Augustine well concludeth Deus indurabit per justum judicium Pharaoh per liberum arbitrium God did harden Pharaohs heart by his just judgement and Pharaoh by his owne free will de liber arbitr cap. 23. QUEST XVIII How God is said to harden the heart by patience and long suffering ANother way whereby God is said to have hardned Pharaohs heart is by his patience and long suffering because the Lord doth suspend his judgements and not presently punish the wicked whereupon they abusing Gods patience and long suffring are hardned This exposition they ground upon that place of the Apostle Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath This exposition followeth Origen Non aliter Deum indurare corda hominum nisi patienter eos tolerando that God doth not otherwise harden mens hearts than by patience forbearing them And he maketh it a figurative locution like as a master should say to his servant that abuseth his gentlenesse a lewd servant it is I that have made thee thus because I did not punish thee Likewise Basil Obstinavit Deus Pharaonem per longam patientiam God made Pharaoh obstinate by his long patience So also Hierom Patientia Dei induravit Pharaâ—nem Gods patience did harden Pharaoh And he sheweth it by this similitude as the same Sun hardneth the clay and mollifieth the wax Sic bonitas Dei vasa ira indurat vasa misericordia solvit So the goodnesse of God hardens the vessels of wrath and mollifieth the vessels of mercie To the same purpose also Theodoret quast 12. in Exod. Augustine also after the same manner saith Pharaonem non divina potentia sed divina patientia credenda est Deum indurasse Not the divine power but the divine patience is thought to have hardned Pharaoh This is true which is affirmed by these ancient fathers that men by abusing the patience and long suffering of God are hardned yet this is not all this phrase that God hardned Pharaohs heart sheweth that God hath a further stroke in the hardning of their hearts than by connivence and long suffering toward them QUEST XIX Wherefore the Lord useth patience and long suffering toward the wicked YEt it is most true that God useth great patience and longanimity towards sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mans heart that cannot be drawne to repentance by the Lords rich and bountifull mercy 2. By this meanes also Gods judgements appeare to be most just when he punisheth the
divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people like sheep Siml The other
now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an usuall phrase in Scripture that the Lord
parents is set first in the second Table THis fifth Commandement is set before the other for these reasons 1. Lyranus Primò ponitur praeceptum circa operationem boni First this precept is put which concerneth the operation of that which is good as in giving honour to parents the other precepts are touching the shunning and avoiding of evill 2. Thomas giveth this reason because first those duties are prescribed Quibus homo ex aliqua speciali ratione obligatur c. whereby a man is specially bound to some particular persons as to parents then those follow Qua indifferenter omnibus debitum reddunt which indifferently yeeld the due unto all men 3. Tostatus thus divideth the precepts of the second Table according to the threefold facultie of the minde which are rationalis irascibilis concupiscibilis the rationall part the irascibile or irefull power and the coveting and desiring facultie the rationall is the most worthie in giving honour unto Superiours for by the rationall part wee desire such things which are of an higher degree than those things which brute beasts do covet the irefull part is seene in revenge either against a mans person directly which is met withall in the next precept Thou shalt not kill or against some principall thing belonging to his person as his good name which is provided for in the ninth precept The coveting facultie is seene either in the act it selfe which is twofold either in carnall desire toward a mans wife forbidden in the 7. precept or in a covetous eye toward his substance in the 8. or in the desire onely of these things as in the 10. Tostat. qu. 17. 4. Procopius yeeldeth this reason why this precept is set first Quia parentes secunda post Deum causa 〈◊〉 quòd simus Because parents are the next cause after God of our being And so as Thomas saith Est quadem affinitas hujus praecepti ad praecepta prima Tabulae There is a certaine affinity betweene this precept and the precepts of the first Table Likewise Tostatus because next unto God we must reverence our parents as most bound unto them as the Heathen Philosopher could say Quòd patribus diis non possumus rarebuere aequalia That to God and our parents wee can never render equally that is as wee have received Aristot. 8. Ethicor. 5. But the best reason is because this precept is Nervus fundamentum obedientiae c. is the very foundation and band of obedience to the other Commandements which would soone be violated if men did not stand in awe of the Magistrate the father of the Common-wealth And beside this precept is set first because of the promise annexed that wee should be the more easily allured unto obedience Vrsin QUEST IV. Why speciall mention is made of the mother THy father and mother c. Speciall mention is made of the mother for these causes 1. Because in these three things are children bound unto their mothers because they are the meanes of their generation as the father is the active and formall cause so the mother is the materiall and passive cause of their conception and beside the conception it is peculiar to the mother to beare the childe 9. moneths in her wombe with much sorrow and griefe and at the last with great paine and danger to bring forth The second thing is the education of the childe which being yet young and tender is brought up with the mother and is apt then to receive any impressions either to good or evill and therefore it is no small helpe to make a childe good to bee brought up under a vertuous mother The third thing is nutrition for the mother doth give the infant her pappes and though the man and wife should be separated it is the wives dutie to nurse the childe and that according to the Canons till it be three yeare old Extra de convers infidel cap. ex literis Tostat. quaest 17. 2. Because women are the weaker vessels and the chiefe government of the house is committed to the father the Lord foreseeing that mothers might easily grow into contempt hath provided by this law to meet with disobedient children Basting QUEST V. Whether the childe is more bound to the father or mother BUt if here it shall be demanded to which of the parents the childe is most bound the answer briefely is this that whereas the childe oweth three things unto the parents sustentation and maintenance honour and reverence dutie and obedience the first of these is equally to be performed unto them both to relieve the parents because they both are as one and feed at one table and therefore in this behalfe no difference can be made Likewise for the second as they are our parents they are equally to be reverenced and honoured but where there may bee more eminent parts of wisdome and vertue and such like as usually are in the father there more honour is to bee yeelded unto him but otherwise to the mother if shee be more vertuous Concerning obedience because the man is the head of the woman and the master of the familie obedience ordinarily is rather to be given to the commandement of the father than of the mother Tostat. QUEST VI. Why the Lord commandeth obedience to parents being a thing acknowledged of all BUt it seemeth superfluous that God should by law command obedience unto parents seeing there is no nation so barbarous which doth not yeeld reverence unto them Answ. 1. So also there are by nature printed in the minde of man the seeds of the other precepts but this law of nature being by mans corruption obscured and defaced God thought it needfull to revive this naturall instinct by the prescript of his law and the rather because men might be more allured unto this dutie by the promise propounded Simler 2. And the Lord intending herein to prescribe obedience to all superiours thought good to give instance in parents because these precepts Sunt quasi quadam conclusiones immediate sequentes ex principiis juris naturalis c. are as certaine immediate conclusions following out of the principles of the naturall law which are easily received and acknowledged of all but those things which are understood are Tanquam conclusiones quaedam remotae c. as certaine conclusions fetched further off Lyran. QUEST VII Who are comprehended under the name of fathers and mothers BY father and mother are understood 1. Parents of all sorts whether our naturall fathers or mothers or those so called by law as the father and mother in law and such as doe adopt children Tutors likewise and Governours 2. Publike officers as Magistrates which are the fathers of the Commonwealth 3. Pastors and Ministers as Elisha calleth Elias father 2. King 2. 4. Masters as Naâ—mans servants called him father 2. King 2. and generally the elder sort and aged persons whom usually we call fathers Vrsin The reasons why all these are comprehended under the name of fathers are
pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ— that applied himselfe to 〈◊〉 filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâ—gâ—â—s said well that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowes than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâ—g was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thâ—n speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these 〈◊〉 gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their 〈◊〉 therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieâ—â— commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or workes sayings or doings so Iehâ—nadab that gave that lewd
the externall worke being by this coherence and connexion an act of the internall powers hath some good or evill in it though not so properly as the internall Sic fere Tostat. quast 29. QUEST VI. The law of Moses did not onely restraine the hand but the minde BEside this opinion of the Hebrewes some other doe hold that the law of Moses did onely restraine the hand and not the minde and to this purpose they urge that place Matth. 5.27 where our Saviour saith It was said unto you of old Thou shalt not commit adulterie c. But I say c. So that of old it seemeth the law onely restrained the outward act but Christ doth forbid more even the inward desire c. Contra. 1. Our blessed Saviour secundùm corum opinionem loquebatur speaketh according to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations he giveth not a new exposition and this appeareth vers 43. Yee have heard that it hath beene said Thou shalt love thy neighbour and hate thine enemie but in all the old Testament there is no such precept given by God or libertie for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Now that even the law of Moses did binde not onely the hand and externall act but the inward will and desire it thus is proved 1. None are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as Psal. 4.4 Tremble and sinne not examine your heart upon your bed c. Ergo c. 2. It is directly forbidden Levit. 19.17 Thou shalt not hate thy brother in thy heart which was an internall act and many other such like sinnes of the heart are reproved by the Prophets 3. The law doth not justifie that which is naturally unjust but forbiddeth it now to covet another mans wife is naturally unjust Ergo. For the proposition or first part of the argument if the theft of the Israelites the killing of Isaack intended by Abraham the fornication of Ose chap. 1. be objected these were singulares casus which the the lawgiver commanding thereby declared quod non includerentur sub lege communi that they were not included under the generall law but if this whole law Thou shalt not covet had given a generall libertie for the Jewes to covet anothers wife Non jam declaretur lex sed destrucretur The law should not by this meanes be declared but destroyed For the assumption that it is against the law of nature to covet another mans wife it is evident 1. Because he faileth in the end coveting her onely of lust not for procreation 2. Matrimonie est de jure naturali is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne than the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to bee his wife as Iakob tooke Leah for Rachel but the will and desire is never without sinne Tostat. Burgens addit 7. in cap. 20. would thus excuse this assertion that Moses law prohibebat manum 〈◊〉 anâ—â—â—um did inhibit the hand not the minde not that their meaning is that in no part of Moses law there is any prohibition to be found of the minde for hatred is directly forbidden Levit. 19.17 but that when any externall act is forbidden Non intelligitur ex vi illius praecepti prohiberi actus interior The internall act is not understood to bee forbidden by vertue of that precept as in this precept Thou shalt not kill he is not judged to be guiltie which purposeth to kill and yet killeth not Contra. 1. But our Saviour saith that even this precept is transgressed by the anger and hatred of the heart Matth. 5.22 therefore the law intendeth even by the externall act to forbid the internall also QUEST VII Whether any morall and naturall duties were to be restrained by positive law BUt it will further be objected that the old law was not to give precepts of morall duties 1. The morall precepts are grounded upon the law of nature and such precepts are knowne unto all but the divine law prescribeth such things as otherwise are not neither can bee knowne 2. The keeping of the morall law giveth life Galath 3.12 but the old law was the ministration of death 2 Cor. 3.7 therefore the old law was not to containe morall precepts Contra. 1. The law of God was not onely to give rules of such things as men know by the law of nature but to keepe and preserve them also from errour in those things which they know And therefore because men doe erre and swarve in such things as they know their will and affection not giving way to reason it was fit that a law should be given as well to rectifie their affection as to direct their understanding 2. Beside although these morall duties are grounded upon the law of nature yet seeing the naturall instinct is obscured by mans corruption that dimme light of nature had need of a clearer light by the law to helpe it If man had continued in the perfection of his creation hee should not have needed any other law but seeing mans naturall knowledge is much decaied it was to be revived and renewed by the divine law 3. The rules of direction of mens actions are of foure sorts 1. Some are so well knowne by nature as none can doubt thereof as these that evill is to be shunned and good to be desired that no unjust thing is to bee done of such knowne principles it is not necessarie that any law should bee given 2. Some things may so be searched out by the law of nature as yet that many may erre therein such 〈◊〉 the particular precepts of not committing fornication not coveting anotherâ— wife therefore because many may erre in these duties it was requisite they should bee determined by the law of God 3. Some things are so derived from the law of nature as yet they are onely searched out by those which are wise such are the positive and judiciall lawes of men that wisely can applie the principles of the law of nature to particular circumstances of this kinde are Moses Judicials 4. Some things cannot at all be concluded by naturall reason but altogether depend upon the will of the institutor and law-maker of this kinde were Moses Ceremonials So then for a full answer to the first objection wee say that if morall duties were so generally and perfitly knowne as that none could doubt of them as are the
of Salomon but now the worship of God is not tied to any certaine place as at Jerusalem where the Temple was Ioh. 4.21 3. Other Sacraments are instituted in place of the old as Baptisme and the Eucharist therefore the old are abrogated 4. The ceremonies did bind the observers to the keeping of the whole law and the rites thereof he which was circumcised was bound to keepe the whole law Galath 5.3 but we are not bound now to the whole law from which bondage Christ hath freed us Ergo. 5. The ceremonies were a wall of partition and distinction betweene the Jewes and Gentiles but now that distinction is taken away all being one in Christ therefore that wall whereby they were parted and distinguished is removed also Simler 2. As touching the politike and judiciall lawes of Moses neither doe they absolutely â—ind now 1. Many of these lawes were peculiar to the policie of that Common-wealth as the lawes concerning their inheritances and possessions which were not to passe from tribe to tribe and they shewed the fashions and manners of that countrie as in building their houses with flat roofes as Deut. 22.8 Of these positive constitutions there is now no use among other nations 2. The condition of all people is not alike some are more stubborne and obstinate some more civill and tractable and therefore some have need of more strict and severe lawes than others one kinde of politicke law then cannot serve for all nations 3. The Gospell which is perpetuall prescribeth not a certaine forme of government to all nations neither overthroweth their severall policies but in generall commandeth obedience to all higher powers Rom. 13.1 Ergo much lesse the law which was to be changed Simler But the judiciall law is not abrogated Quoad substantiam finem universalem â—quitatem In respect of the substance end and universall equitie which is in punishing of vice and maintaining of peace Bucanus See more hereof quest 4. general cap. 1. 3. The Morall law is not now in force quoad justificationem in respect of justification Rom. 3.28 A man is justified by faith without the works of the law but it bindeth quoad obedientiam In respect of obedience we are bound to keepe all the precepts of the law but yet quoad terrorem modum obedientiae in respect of the terror of the law and manner of obedience which was to be obedient and subject unto it for feare of punishment wee are freed now from it and therefore the Apostle saith The law is not given to a righteous man 1 Tim. 1.9 because they of love rather than feare do yeeld their obedience and so are a law unto themselves Simler But this is a privilege onely of the regenerate As for carnall and unregenerate men they are still under the curse and terror of the law according to that saying Cursed is every one that continueth not in all things which are written in the booke of the law to doe them Buâ—â—â— 2. Places of Doctrine 1. Doct. Of the particular contents of this precept THou shalt not covet First the things commanded here are these 1. Originall justice which is an inclination and desire of the minde to performe all duties unto our neighbour Vrsin 2. Diligent care and circumspection even to take heed of the smallest sinnes and to watch over the very thoughts Prov. 3.23 Keepe thy heart with all diligence for thereout commeth life Basting Secondly contrarie unto this precept 1. Is originall corruption which is the generall corruption and depravation of our nature and that evill habit wherein wee are conceived and borne as David saith Behold I was borne in iniquitie and in sinne hath my mother conceived me Psal. 51.5 2. All evill inclinations of the heart whereby it is sollicited to doe any thing against the law of God this evill concupiscent is of two sorts it either hath principium internum the beginning within as is fleshly and carnall desire or externum without by some externall object which are the concupiscence of the eye and pride of life as the Apostle calleth them 1 Ioh. 16. 3. And not onely these kinds of concupiscence but all other phantasies and cogitations of the minde which are contrarie to the law of God are here restrained Basting 2. Doct. Of the severall properties of possessions and goods and the distinction of callings FUrther in that the Lord forbiddeth to covet our neighbours house servant c. wee see the Lord establisheth and confirmeth hereby both the severall rights in possessions lands and other substance which right and propertie the Lord will not have violated so much as in the concupiscence and inward desire As also here it is evident that the difference of callings and distinction of degrees as betweene master and servant standeth with the will of God as our blessed Saviour and his Apostles also every where teach Simler 3. Doct. The difference betweene divine and humane lawes HErein also is set forth an apparent difference betweene the law of God and the lawes of men Lex humana judicat facta dicta divina judicat etiam cogitata Mans law onely judgeth doings and sayings but Gods law judgeth the very thoughts and the reason hereof is because man judgeth onely according to the outward appearance and evidence but the Lord seeth the heart Thomas And the perfection of Divinitie is hereby declared beyond Philosophie which condemneth not the inward lusts and desires of the minde neither holdeth a man for the same whether they bee good or evill to be worthie praise or dispraise But the law of God striketh at the very root of evill actions which is the inward concupiscence and corruption of the heart 4. Doct. Of the concupiscence of the soule and of the flesh IT shall not bee amisse here to insert Chrysostomes distinction of concupiscence As wee have two natures one of the soule the other of the flesh so wee have two wils one of the soule the other of the flesh habemus duas itas duas concupiscentias c. we have also two kinds of anger and two kinds of concupiscence one of the soule the other of the flesh the nature of the flesh cannot bee separated from all these Necesse habet irasci concupiscere c. It cannot chuse but to be angrie to covet because it is sold under sinne but the soule being created according to the justice of God potest non irasci c. cannot bee angrie nor covet therefore when wee are angrie and covet if wee displease ourselves and represse these passions it is manifest that our flesh onely is angrie and coveteth and not the soule Such kinde of passions then here are forbidden wherein the soule consenteth with the flesh To this purpose Chrysost. hom 12. in Matth. 3. Places of controversie 1. Conf. Against the Pelagians that denie concupiscence to be sinne FIrst we are here to deale against the Pelagians who did hold concupiscentiam non esse peccatum that
the evidence in hoc casu Index non peccat ferendo sententiam mortis and in this case they resolve that the Judge sinneth not in giving sentence of death against the innocent party Their reasons are these 1. Index non interficit ipsum sed illi qui accusant The Judge that giveth sentence doth not slay him but they wich accuse him Thomas Like as a man holding a sword in his hand another commeth and moveth his hand with the sword and so killeth a man Non est reus qui tenebat gladium He is not guiltie which held the sword Tostat. Answ. 1. Though the false accusers are the chiefe in this action yet the Judge is accessarie because he consenteth unto them otherwise Pilate that washed his hands and knew Christ to be innocent should not have sinned in condemning Christ. 2. That instance of one holding a sword is nothing like for his hand is used against his will and he himselfe acteth nothing but the Judge is an agent And the case is like as if one having a sword in his hand should be urged himselfe to kill one whom he knew to be innocent for then he should be guiltie of the murther 2. Solius est Dei judicare secundum veritatem quam ipse cognoscit It belongeth to God onely to judge according to the truth which he knoweth in himselfe But the Judge must not be informed according to that which he knoweth as a private person but as it appeareth unto him publikely in judgement Burgens Answ. It doth not follow but the contrarie rather that because the Lord judgeth according to the truth the Magistrate being in Gods place should doe the like also not to give sentence against the truth as Iehosaphat said unto his Officers and Judges Yee execute not the judgements of man but of the Lord 2 Chron. 19.6 3. Argum. He that judgeth against the law sinneth but the Judge not following his evidence judgeth against the law therefore he herein should sinne Tostat. Answ. Hee that absolveth an innocent man condemned by false witnesses goeth not against the intendment of the law which would have no innocent man condemned and all false witnesses to be punished 4. Argum. If the Judge should cleere the innocent man condemned by false witnesses he should by this meanes defame the witnesses as false men which hee is not able to prove and this would breed a great scandall Answ. 1. Of two evils the lesse is to be taken better were it for the witnesses to run into infamie than an innocent man to lose his life 2. Neither would any scandall arise at all for the Judges knowledge and credit may sway against the good name of the witnesses who by other circumstances may also easily be detected as the Judge may handle the matter 5. Argum. Involuntarie actions deserve neither praise nor dispraise altogether whether they be committed through ignorance or by violence but they helpe to excuse Therefore the Judge which followeth the publike evidence though he know the contrarie himselfe is to be excused because he is both simply forced by the law so to doe and he is in part ignorant quia nescit ut Iudex because as a Judge he knoweth it not though he know it as a private person Tostat. qu. 6. Answ. Ignorance cannot excuse the Judge at all in this case because he was an eye witnesse to the contrarie neither is there any such violence offred for he might rather leave his place and office than to bee compelled to give unjust sentence Now the contrarie part namely the negative that the Judge is not to give sentence against his owne knowledge and that in so doing he should sinne is maintained by Lyranus and Matthias Toring the Replier to Burgensis upon these reasons 1. Lyranus urgeth this sentence of Augustine Quomodo apud divinam providentiam à peccato liberi sunt c. How can they be free from sinne before the divine providence which for those things which are to bee contemned are polluted with mans bloud c. His meaning is that a Judge rather than hee would leave his place of honour and wealth should not give a wrong sentence to shed the bloud of the innocent mans life ought to be more precious than any other worldly thing whatsoever as it is said Ioh 2.4 All that a man hath will he give for his life therefore in this case if there be no superiour Judge to deliver the innocent partie debet priùs dignitatem dimittere c. he should rather give over his dignitie than give sentence against the innocent Tostatus answereth that he should doe well to give over his place unlesse some inconvenience should ensue as in this case there would for infamaret testes he should by this meanes defame the witnesses Contra. 1. But a greater inconvenience would follow if he doe it not both the innocent partie shall be condemned and the Judge commit a great sinne before God 2. Neither is here any inconvenience to be feared at all for by this meanes false witnesses should be detected not defamed for they are worthie of all disgrace and infamie for their falsehood 2. Argum. The Apostle saith Whatsoever is not of faith is sinne Rom. 14.23 But a Judge giving sentence against his knowledge and conscience cannot doe it of faith therefore therein he sinneth Burgens answereth that a Judge in those things which concerne his private person may informe his conscience by his private knowledge but in publicke matters he is to take his information by publicke evidence Contra. True it is if that publicke information be not against the truth which he knoweth in his conscience otherwise he sinneth because his action is not then of faith which rule of the Apostle serveth not onely for private but for publike actions also 3. Si privata persona peccat publica non eximitur c. If a mans private person sinneth his publike is not exempted Thoring This respect of private and publike is before man but the judgement of sinne belongeth unto God A politike humane respect cannot dispense then with a sinne against God 4. To these reasons may bee added that saying of the Wise-man which is most evident Deliver them that are drawne to death and wilt thou not preserve them that are led to be slaine If thou say Behold wee knew not of it he that pondereth the hearts doth not he understand it Here all they are found guiltie before God which doe not deliver the innocent from death if private men negligent herein are condemned much more the publike Judge And this place meeteth with that curious distinction that as he is Judge he knew it not though he knew it as a private man for if he knew it in his conscience and before God it is enough to convince him before him that searcheth the heart 5. And if it were so then a Judge condemning an innocent man cast by false witnesses even against his knowledge should
dicuntur datus aptantur ad offerendum Their hands are said to be filled while they are made fit to offer Quamdin profanae sunt vacuae censentur c. As long as they are prophane they are counted emptie because no gift is acceptable to God nisi jure sacerdotii but in the right of the Priesthood QUEST XLIV Of the fashion and use of the linen breeches Vers. 42. THou shalt also make linen breeches c. 1. Iosephus describeth the fashion of them that they were made of twisted silke or rather linen and first the Priest put thorow his legs and so drew them up to cover his secret parts and tied them about his middle 2. They reached downe from the middle or loynes to the knees they could not be so woven together but were first woven and afterward sewed together with the needle Hierom. 3. The word is micnesaim which is derived of 〈◊〉 which signifieth to tie or gather together as Iosephus interpreteth it Constrictorium a gathering garment or trussing up because thereby the secret parts were trussed together or as Rab. Salomon because the two slops or breeches were tied and knit together about the middle 4. These linen breeches though they are last spoken of were first put on as well of the high Priest as of the inferiour Priests Cajetan 5. These are not mentioned afterward where Moses caused Aaron to put on his Priestly apparell chap. 29.5 and Levit. 8.8 the reason is Quod ad genitalia nostra lex non mittit manum sed ipsi secretiora nostra tegere debemus because the law reacheth not unto our secret parts but we of our selves should cover our privie members Hierom. Because modestie it selfe the garment being once prescribed would put them in minde to weare it it is therefore in those places omitted 6. The use of this garment was for comelinesse to hide their secrets lest while they went about their service in the Tabernacle if they should chance to fall they might discover that which was to be hid Hierom. And beside Tostatus giveth this reason that by the trussing up of those members the inordinate motion thereof might thereby be better stayed qu. 21. And Hierom further addeth why these uncomely parts should not be discovered that it should not appeare to the eye Quomodo de foedissimis initiis tanta hominum nascatur pulchritudo How from such homely beginnings such great beautie in men and other things is brought forth QUEST XLV How this precept and charge concerning the linen breeches agreeth with that law Exod. 23.26 BUt it will seeme superfluous that this kinde of garment should be prescribed seeing before Exod. 20.26 it was provided that they should not goe up by steps unto the Altar lest their nakednesse might be discovered 1. To this question it cannot bee answered that the former law was abrogated by this seeing it was made not many dayes before it may be not above nine or ten or at the most fortie for the first precept was given at that instant when the Morall law was proclaimed and other judiciall lawes prescribed chap. 21.22 23. Then Moses came downe and went up againe and stayed in the mount six dayes and the seventh God called him up and there he stayed fortie dayes in wich time he received all these orders concerning the making of the Tabernacle and of the Priests apparell the former law being not yet put in practice it is not like it was repealed for God is not as men who many times make lawes and afterward seeing the inconvenience doe reverse them And further it is evident that both these lawes stood still in force and were put in practice in the old Testament 2. Wherefore the better answer is this that the nakednesse of a man is taken two wayes either for the secret parts themselves or for the parts next adjoyning so then although the privie parts being thus covered could not be seene in the casting abroad of their garments yet the neare parts thereunto as their knees and part of their thighes being left bare might be seene Therefore that there might be a greater care of comelinesse and decencie a double bar is laid and two cautelous provisions made that neither the one part or the other should be discovered To this purpose Tostat. qu. 20. QUEST XLVI Of the mysticall application of the inferiour Priests garments FOr the mysticall application of these foure Priestly garments the linen coat the girdle bonnet and linen breeches 1. Hierom by the coat made of linen which groweth out of the ground understandeth the earth by the girdle the Ocean sea quo terra constringitur by the which the earth is as it were girded about and by the bonnet aloft Gods providence that watcheth over all But this seemeth to be somewhat curious 2. Rupertus applieth them unto Christ the linen breeches hee would have to signifie the holy incarnation of Christ qua praeornata est natura nostra ignobilis by the which our unable and base nature is adorned and the uncomelinesse of our nature even originall sin covered and healed But as the high Priest with his ornaments was a type and figure of Christ so the inferiour Priests with their attire doe better resemble other sorts of Christians 3. Therefore thus may the ornaments of the high Priest be applied unto Christ The long white garment signifieth his innocencie the miter with the crowne his Kingdome and power the girdle his justice as Esai 11.5 Iustice shall be the girdle of his loines Marbach As in our blessed Saviour there are three heavenly functions and offices his Propheticall to teach us what evill is in our selves and what good we receive from God his Priestly to reconcile us to God in delivering us from the evill which we have deserved and from our sins and in communicating unto us righteousnesse and other graces from God his Kingly that our deliverance from evill and our possession of heaven and heavenly things may be confirmed unto us by his Kingly power for ever So these three offices were shadowed forth in Aarons glorious apparell his robe with the bels setteth forth Christs Propheticall office the golden plate wherein was written Holinesse to Iehovah his Priesthood and the miter which was put aloft as a crowne his kingly power Iun. in Analys And herein Aaron also was a lively type of Christ that as three duties were to bee performed by the high Priest to teach the people by puritie of doctrine with integritie of life signified by Vrim and Thummim and to take care of the Church continually which is meant by bearing the names of the tribes graven in precious stones in his breast and by his sacrifices and prayer to be Mediatour for them unto God So all these but shadowed forth in Aaron are truly performed by Christ who is our Prophet most holy and perfect to teach us his Fathers will as our King hee protecteth and keepeth us and taketh care for us and as our Priest hee did once
Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were to bring in such an uncertaintie into the sacred storie as
punish doe not onely say nothing of it but go about it most secretly lest they which are to be punished for it knowing of it should escape but the Lord contrariwise praedicit differt territ when hee intendeth to punish doth give warning of it defferreth it terrifieth c. ut quae minatur non inferat that what he threatneth be not brought upon them and so the Lord doth heere he threatneth to move them to repentance 5. But these words are rather spoken enuntiativè declarative by way of declaration as Cajetane Declaratio est ejus quod dixerat It is a declaration of that which hee had said before vers 3. Lest I consume thee in the way And the meaning is this si tecum ascenderem contingere posset c. if I should go up with thee it might come to passe that I should destroy thee Osiander So also Iunius It is therefore a declaration or repetition of the former reason why the Lord would not go up with them lest being provoked by their sinnes hee might consume them 6. And the Lord to this end so often telleth them that he will not go with them that they might more earnestly sue unto God for his comfortable presence still for the Lord purposed not to withdraw his presence from them as afterward he saith unto Moses My presence shall go with thee Like unto this Cyrillus maketh that answer of our Saviour in the Gospell who being asked of his brethren if hee would go up to the feast said first hee would not go up and yet afterward went up Propter incredulitatem Iudaorum iturum se negavit tamen propter pancos sanctos ascendit c. He denied to go up because of the unbeliefe of the Jewes but he went up for their sakes which beleeved c. So here though the Lord refused in respect of the idolatrous and rebellious people to go up with them yet for Moses sake he granteth his presence QUEST IX Whether the people put off their ornaments twice Vers. 5. NOw put thy costly rayment from thee 1. Lyranus thinketh that this was another putting off than that before spoken of that the people first of themselves put off their costly rayment and then when the Lord commanded them they also put off their golden crownes But 1. It is a meere imagination that they had any such crownes 2. If they had any such it is like when they put on their mourning apparell that they would also have laid by their coronets which were not seemely for mourners to weare Tostatus qu. 7. 2. Cajetane thinketh that first ornatum personalem spontanei deposuerunt they did lay downe of their owne accord their personall ornaments but afterward they are commanded to take away also the ornament of the place Locus superior mons Dei ornatus erat à filijs Israel The higher place which was the mountaine of God the Israelites had decked and adorned because the Law there was given which the Lord commandeth to be taken away because of the sinne of the people there committed But seeing they were straitly charged not to come neere the hill upon paine of death chap. 19.13 it is not like they did decke and adorne the hill and they are bid to put their ornaments from them not from the place 3. Osiander thus interpreteth Depone totum ornamentum tuum Lay aside all thy ornaments and put on sackcloath He thinketh they had put off some before and now are bid to put off the rest but the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnathah used in both places sheweth that the text speaketh of the same ornaments 4. The Interlinearie glosse by their ornaments here understandeth manifestam Dei praesentiam the manifest presence and apparition of God But it was not in the peoples power to lay aside that ornament 5. Some understand by this ornament faith qua populum illum carnisse liquet which it is evident that people wanted Ex Lippom. But God would not bid them lay aside any such ornament 6. Lippoman expoundeth it thus Videri potest hoc quadam praecedentis depositionis approbatio This may seeme to bee a certaine approbation of their former laying aside of their garments But it is a commandement that they should doe it therefore not an approbation of a thing done 7. Tostatus thinketh that this laying aside of their garments was done all at once but hee saith that it was not now done but after Moses second returne from the mountaine which opinion is confuted before qu. 7. 8. Therefore Gallasius better resolveth in reading here in the preterpluperfect tense for the Lord had said So also Iun. Genevens And thinketh this to be given as a reason why the people put off their ornaments quia jussu Dei factum because it was done at the Lords commandement Neque enim illi excogitarunt hoc opus poenitentia For the people did not devise this worke of repentance of themselves Simler So also Calvine saith it is an explication of the former Non fuisse ornatos quia id vetuerat Deus That the people had not their ornaments because God forbad them The same also is the opinion of Oleaster that God spake these words before when he said I will not go up with thee vers 3. QUEST X. In what sense the Lord saith That I may know Vers. 5. THat I may know what to doe unto thee 1. The Interlinear Gloss. giveth this sense Vt sciam id est scire faciam c. That I may know that is make thee know what a great wickednesse thou hast committed whereby thou art deprived of my presence Nam ab illo die non ita manifeste apparuit illi populo For from that day he did not so manifestly appeare unto that people c. But beside that the Lord still went before them after this by his visible presence he speaketh here not as having determined what to doe but as yet one deliberating with himselfe 2. Rupertus thus interpreteth That I may know c. Nullam enim habet materiam struendae misericordia c. Because the Lord should have no matter for his mercie to worke upon if there did not go before some shew of repentance c. But the Lord in this speech determineth nothing he keepeth them in suspense 3. Tostatus turneth it the other way that seeing the objection and humiliation Sciam quid debeam poenae tibi infligere c. I may know what part of the punishment I should inflict qu. 7. But as it is said before suspensos relinquere videtur hee seemeth yet to leave them in suspense 4. Lyranus therefore resolveth upon this sense Non quod Deus aliquid de novo cognoscat Not that God should know any thing more than he did but that by the change of the people it might be made manifest what it was fit for the Lord to doe unto that people So also Ferus That although the Lord knew all things in himselfe yet ut