insinuateth Deut. 11.11 where Moses sheweth a difference betweene the land of Canaan and Egypt where they watered their fields with their feet as a garden that is they conveyed the waters of Nilus by trenches and furrowes to their fields which overflowing their grounds serveth in steed of raine and therefore the Egyptians did more honour Nilus than heaven Perer. QUEST XLIII Whether the Sorcerers did turne the waters into true bloud NOw whether the Sorcerers brought forth true bloud as Moses did though it need bee no question as is before shewed Quest. 21. yet there are divers opinions about it 1. Augustine thinketh that the Sorcerers by the Devils helpe did change the water into very naturall bloud lib. 83. quâ—st 79. But that cannot be for the Devils have no power to change or transforme one substance into another immediatly without naturall meanes and seeing true bloud is not ingendred but in the body and that not immediatly but by certaine degrees and preparations Satan could not in truth doe any such thing 2. Pererius thinketh that this bloud was cunninly conveyed by the Devils helpe from some other place and not made out of the water But this is not likely for it was no small quantity of bloud which seemed to be changed by the Sorcerers out of how many bodies could the Devill draw and sucke so much bloud and if the bloud were brought what came of the water that must bee conveyed away also Beside the text saith that the enchanters did likewise then as Moses turned water into bloud they must to make their worke like turne water also into bloud or seeme to doe it 3. Wherefore I subscribe rather to Iustinus Sanguinem à Magis exhibitum non fuisse verum sed fallacem praestigiosum That the bloud brought forth by the Magicians was not true bloud but deceitfull and counterfeit quaest Orthod 26. Ferus reason is because naturas mutare solius Dei est it only belongeth unto God to change natures Osiander saith Videntur ad breve tempuâ— conversae The waters seemed to be changed by the Sorcerers but for a short time but Moses miracle continued seven dayes which sheweth that it was a true miracle So Ambrose concludeth Si arte sua quis sublimitate astutiae aliam creaturam fingat ad horam sicut finxerunt Iannes Iambres If any by his cunning and deepe deceit can faine another creature for a time as Iannes and Iambres did c. QUEST XLIV How this first plague was stayed HOw this plague ceased is not expressed 1. Philo thinketh that at the supplication of the Egyptians made to Moses and his prayer unto God the waters returned to their first nature But if it had beene so it is not unlike but that Moses could have expressed so much as hee doth in the other plagues that were stayed by that meanes 2. Iosephus writeth that Pharaoh seeing the miserable state of the Egyptians did give leave to the Israelites to depart and so the plague ceased but presently after hee repented him but the Scripture seemeth to be contrary for Pharaohs heart was hardened at the first and not mollified at all neither did this plague enter into his heart vers 23. 3. Therefore it is most like that this plague contined untill the beginning of the second which is the end of the first and so it ceased neither at the entreatie of Pharaoh or the Egyptians or by the prayer of Moses but by the will of God Thostat Perer. QUEST XLV Of the application and use of this first plague FOr the mysticall application of this plague 1. Augustine comparing the ten plagues of Egypt and the ten Commandements together doth referre the first plague to the first Commandement applying it thus The water out of the which commeth the generation of many things signifieth God the beginning of all the turning of this water into bloud is the corrupting of the divine worship by humane and carnall inventions of flesh and bloud 2. But I preferre rather Ferus applications the one propheticall that this plague did portend the bloudy end and destruction of Pharaoh and the Egyptians the other morall that wherein a man sinneth thereby in the justice of God is he punished as Adonibezek by the cutting off his fingers and toes as he had served others Absalon by his haire which hee was proud of so the Egyptians are punished in the water wherein they had destroyed so many innocent babes Pererius 4. Places of doctrine 1. Doct. Of the institution of the princely and priestly calling Vers. 1. I Have made thee Pharaohs God and Aaron thy brother shall be thy Prophet Here we have the institution of two most necessarie callings among the people of God the princely power in Moses whose commission was to give edicts and lawes and the Ecclesiasticall in Aaron to whom it appertained to interprete and expound the Law as the Prophet saith Aske the Priest concerning the law Borrh. 2. Doct. Of the hardning of the heart how it is said to proceed from God Vers. 3. I Will harden Pharaohs heart Mans heart is hardened two wayes either by it selfe internally or by some externall accident that moveth the inward cause or the instruments thereof the externall agents are either efficients and so the Devill as an efficient and working cause moveth the heart of man unto evill being corrupt of it selfe or they are only disposing and ordering so the Lord is said to harden the heart which he doth three wayes 1. By leaving the will of man being destitute of good to it evill nature and disposition 2. By some occasion given by the Lord which in it selfe is good the heart of the wicked becommeth more obstinate as by the Lords commandement by Moses Pharaoh was more hardened so the Apostle sheweth that some take occasion by the law which is good to bee more evill Rom. 7. like as tender and weake eyes by the brightnesse of the Sunne doe dazle the more and become blinder 3. The Lord seeing the will of obstinate men to be thus hardened and bent upon evill he in his justice also driveth them to that end whither of themselves they runne headlong Iun. Like as the primum mobile in the heavens the utmost sphere carrieth all the other inferiour orbes of the planets about yet every one of them doe keepe their contrary course by the which the eclipses of the Sunne and Moone fall out yet so as by the first overruling motion they are whirled about and brought to their Eclipse which is properly caused notwithstanding by their owne particular motion so there is an overruling power of God that bringeth every thing to the end appointed yet the defects and eclipses of our will doe proceede of our owne corrupt nature See more of this point how the Lord is said to harden the heart chap. 4. quest 19. 3. Doct. That no man sinneth of absolute necessitie Vers. 22. HE did not hearken unto them as the Lord had said It was
not gesse amisse for he knew that they were a stiffe-necked people Ferus and he had already experience of their unthankfulnesse Simler Beside he considered that he was but base and contemptible and not of sufficient authority to bee respected Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him Borrh. and they would thinke it unlikely that God should speake to him whom never man saw Pellican 2. But it is more to bee doubted how Moses saith that the people would not beleeve seeing that the Lord had said before that the people should hearken to his voice chap. 3.18 Some thinke that Moses infirmity here strived with his faith against the word of God Borrh. Genevens But it is not like that Moses was so distrustfull or diffident noâ— to give credit to Gods word Other thinke that the Lord speaketh there onely of the Elders Moses of the people in generall Some that Moses meaneth not the people only but the Egyptians also that they would not beleeve Ferâ—s Some that the Lord spake before conditionally If they hearken to thy voice then thou and thy elders shall goe to the King of Egypt But Moses exception rather is here conditionall and he speaketh by supposition if the people beleeve not as the Septuagint then he desireth to know how he should perswade them so he doubteth not of the thing but desireth to be instructed in the manner Simler QUEST II. What the first signe meaneth of turning the rod into a serpent Vers. â— HE cast it into the ground and it was turned into a serpent 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh by the serpent turned into a 〈◊〉 the abating of Pharaohs pride and tyranny when he suffered the Israelites to depart 2. Lyranus expoundeth it of the Hebrewes who when they were first afflicted became contemptible as a serpent creeping on the ground and occupied in base and terrene workes but afterward they obtained liberty and authority when they were delivered and so the serpent was turned into the rod. 3. Some referre it to Moses that he was as a serpent that is terrible to Pharaoh but he was comfortable to the people of Israel Simler 4. Augustine doth by way of allegory apply it to Christ hee is the rod turned into the serpent the rod of the Crosse which seemed base and contemptible unto the Jewes became the wisdome of the Gentiles 5. Rupertus another way doth interpret it of Christ The rod cast upon the ground was the Sonne of God taking our nature upon him it became a serpent so Christ was that serpent hanged on a tree by the serpent Christs death is signified because by the serpent death came into the world and by Christs death the serpent was overcome 6. Pererius here understandeth by the serpent cast upon the ground the nature of man corrupted by the temptation of Satan and restored by Christ as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God which before they are shewed in the world are as a rod not felt but afterward they are fearefull and terrible even unto the children of God as Moses fleeth away at the sight of the serpent Ferus 8. But the best signification is this First in generall that these signes are terrible both to strike a terror in the heart of the Egyptians as also mystically to shew a difference of the Law the ministery whereof is fearefull and full of terror and the Gospell which bringeth comfort Ferus as also in particular it sheweth that the rod of Moses government should be terrible as a serpent to the Egyptians but as a rod and scepter of upright and lawfull government to the people Iunius QUEST III. What is signified by the leprosie of Moses hand Vers. 6. BEhold his hand was leprous as snow First some make the signification of this signe morall as that the leprous hand of Moses sheweth the workes of the Law that justifie not Ferus 2. Some make the sense thereof mysticall Augustine in the place before recited and Rupertus understand the leprous hand of the Synagogue of the Jewes rejected that are cast off as the leprous person was shut out of the hoste and the hand restored and healed betokeneth the Church of the Gentiles adopted in stead of the Jewes Pererius referreth it to Christ that he being the hand that is the power of his Father by taking our nature upon him became as it were leprous that is deformed and contemptible by his suffrings and passion but by his resurrection and ascension his glorie appeared 3. Some doe rather rest in the historicall sense Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude who in their deliverance received their former liberty Theodoret thinketh the leprosie better to signifie the pollutions of Egypt wherewith Israel was defiled who being delivered were restored to the true and sincere worship of God Ferus doth thus interpret it that Moses at his first sending was an occasion that the Hebrewes were more cruelly handled for say they Yee have made our savour to stinke before Pharaoh chap. 5.21 but afterward his ministery and message wrought their joy and deliverance 4. But because the hand being the instrument of working betokeneth the ministery and authority of Mâ—ses the best application is that God would use a meane instrument to effect his will Moses in regard of his base and contemptible estate having lived a long time in exile and banishment seemed as a thing leprous and vile yet God should in this his service make him a glorious vessell and instrument sic Iuâ—iuâ— Simlerus 5. And this signe did both shew in generall that as the leprosie is only cured by God so their deliverance was only Gods worke Ferus and in particular to admonish Moses that he should not be lifted up in his minde because of the miracles wrought by his hand but be humled with the remembrance of his owne infirmity the leprosie of his hand Theodoret. QUEST IV. What kinde of leprosie Moses hand was striken with AS snow That is white as snow as Iunius see also Philo and Iosephus 1. This was the worst kinde of leprosie called Elephantiasis because it spotted the skin and made it looke like to an Elephants there were of it two kindes the common and generall leprosie and a peculiar onely found in Egypt which was incurable and commeth by contagion of the river Nilus as Luâ—râ—â—ius writeth lib. 6. 2. This white leprosie was of all other the worst when the body was all over spotted with white markes full of white scales and scurfe whereof there were two principall signes when the white spots did change the haire also white and were deeper and lower than the skinne Leviâ— 13. 3. With this kinde of incurable leprosie was Miriam striken being leprous white as snow and halfe eaten and consumed
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God By all these
Priests of the Philistims thus say Wherefore harden yee your hearts as the Egyptians and Pharaoh hardned their hearts when he wrought wonderfully among them 1. Sam. 6 6. 6. That the Hebrewes by the remembrance of these great workes should bee kept in obedience to the law of God as it is therefore set before the ten Commandements Exod. â—0 2 7. That the just confusion and subversion of the Egyptians might bee made manifest to all men that hardned their hearts notwithstanding such grievous plagues Perer. QUEST XXXII Who were exempted from the plagues of Egypt FUrther it will be inquired who were exempted from these plagues in Egypt whether they were generally upon all 1. It is certaine that all the Israelites that dwelt in the land of Goshen were exempted wherein three things are to be considered first that although this exception and reservation bee expressed only in five plagues as in the swarmes of noisome flies and beasts chap. 8.23 in the murrane of the cattell chap. 9.7 in the haile chap 9.26 the thicke darknesse chap. 20.23 and in the destruction of the first borne chap. 12.23 Yet by the same analogy it is to be understood that the Israelites were also freed from â—he rest of the plagues Secondly mention is first made of this privilege in the fourth plague when the Sorcerers were hindred from working for this cause that whereas before they tried their skill in their counterfeit signes in the land of Goshen for in all Egypt the plagues overspread and from thence it is like that they had the water which they turned into bloud now it is insinuated that they had no longer power to doe any such thing no not in the land of Goshen as they had before Thirdly not onely the persons of the people of Israel were free as Exod. 12.23 from the death of the first borne but even their cattell chap. 9.7 and their ground the land of Goshen where they dwelt chap. 8.22 2. Another sort is likely also to have beene exempted from these plagues namely such strangers as sojourned of other nations in Egypt for the story runneth upon the Egyptians that they were plagued because they only were guilty of the wrong done to the Lords people the other that were not accessary might either withdraw themselves out of Egypt seeing the hand of God so heavy upon them or they might through the mercy of God be spared 3. Whereas these plagues did most of all light upon Pharaoh and next upon the Ministers and Officers of his Kingdome as the chiefe authors of the affliction of the Israelites and then generally upon all the common sort of people who executed the Kings cruell edict for the drowning of the Hebrewes children Exod. 2.23 yet wee are to thinke that although in other generall plagues which came upon Israel many righteous persons did suffer in the calamity of the City as in the destruction of Jerusalem and the Babylonian captivity yet that in these universall plagues they that feared God of the Egyptians were spared as is expresly mentioned in the seventh plague that they which feared the word of the Lord among the servants of Pharaoh were delivered from it chap. 9.20 that hereby it might appeare that the Egyptians were punished for their cruelty towards the Lords people Perer. QUEST XXXIII Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues BUt it is more doubted of the Egyptians which dwelt among the Israelites in the land of Goshen for they were mingled together as is evident chap 3.22 whether they were freed from these generall plagues 1. Thostatus thinketh thaâ— they also tasted of all the plagues as well as the rest of Egypt because their hatred was no lesse towards the Lords people But in some plagues as in the fourth of the swarmes and in the seventh of the haile it is affirmed that there were none in the land of Goshen If the Country were freed then the inhabitans also and though these Egyptians that cohabited were haters of them also yet the Lord might spare them for his peoples sake because some plagues should also have touched the Israelites if they had fallen upon their neighbours as the haile and lightning 2. Augustine thinketh that the Egyptians inhabiting Goshen were free from all the plagues but the last upon the first borne because this was upon their persons the other upon the ground it selfe wherein Goshen was privileged quaest 44. in Exod. But this is not like neither for in the fifth plague only the cattell and beasts of Israel are preserved from the murrane chap. 9.4 the beasts of the Egyptians though dwelling among Israel cannot bee said to bee the cattell of Israel 3 Wherefore this distinction and difference must bee made that all those plagues which might be inflicted upon the persons or substance of the Egyptians without any damage or annoyance to the Israelites among whom they dwelt did as well fall upon them as other Egyptians as such plagues as their persons were smitten with as the sixth of botches and sores and the tenth of the first borne as also which fell upon their cattell as the fifth plague likewise the ninth plague of darknesse come upon the Egyptians also who as it is observed Wisdome 18.1 did heare the Israelites but saw them not even the Egyptians which were neighbours to the Israelites felt of that plague also But from the other plagues which were an annoyance to the ground it selfe and to all the inhabitans even the Egyptians also were freed that cohabited with them as from the plague of waters turned into bloud for herein the Egyptians there dwelling could not be punished but the harme would likewise redound to the Israelites such were the plagues of the frogs lice swarmes haile grashoppers which were noisome to all the inhabitants where they fell and in some of these plagues it is expressed directly that the land of Goshen was free as chap. 8.22 in the 4. plague of the swarmes and in the 7. of the haile chap. 9.26 QUEST XXXIV Of the diversity in the manner of the plagues THe last of these generall considerations is both of the divers manner of inflicting these plagues and of Pharaohs divers behaviour that is for the diversity of the plagues some of them were sent upon their persons as the 6.9 and 10. some upon their cattell as the fifth some upon their fruits as the seventh some upon the water and the earth as the rest some continued seven dayes as the first some three as the ninth most of them but one as is shewed before Quest. 29. Some of them are sent without any warning given before as the third plague chap. 8.16 and the sixt chap. 9.8 and the ninth chap. 10.20 Some plagues are expresly mentioned to have beene removed by the prayer of Moses as the second of frogs chap. 8.9 the fourth of swarmes chap. 8.30 the seventh of haile and lightning chap. 9.33 the eight of the
me what time I shall pray for thee to destroy the frogs Moses promiseth to pray confidently being assured that the Lord would heare him for the faithfull are sure that the Lord heareth them Ferus Who herein crosseth the judgement of the Romanists who 〈◊〉 call the assurance of faith presumption But our Saviour Christ giveth this rule that Whatsoever yee aske in prayer if ye beleeve ye shall have it it shall be done unto you Matth. 11.14 2. Conf. Against praying for the dead BEside as here Pharaoh entreateth Moses and Moses promiseth to entreate God for him so we find in other places of Scripture that the living have prayed for the living and have been prayed to pray for others but for the dead to be prayed unto to pray for the living we have no example in Scripture Pellican For they are not present to heare our prayers and succour our necessities neither doe know our heartes and wee have one sufficient advocate and Mediatour our blessed Redeemer 1. Ioh. 3.1 and therefore neither neede we the mediation of any other neither will they assume unto themselves any part of Christs office 3. Conf. Against repentance which proceedeth only of feare Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart Then Pharaohs former repentance was but in hypocrisie and proceeded only from feare of punishment such sorrow then and repentance which onely is caused by the feare of punishment is no true repentance neither continueth long yet this slauish feare of hell is much advanced and extolled by the Romanists as being a fruite of true obedience against whom I will urge the testimonie of Ferus in this place one of their owne preachers Poenitentia ex solo timore poenae proveniens non diu durat quae autem ex amore justitiae oritur haec perseverat Repentance proceeding only from the feare of punishment cannot endure long but that which springeth of the love of righteousnes the same persevereth So the Apostle saith that feare hath painfulnes and he that feareth is not perfect in love 1. Ioh. 4.18 6. Places of Morall use 1. Observ. God can arme his smallest creatures against the wicked Vers. 2. I Will smite all thy countrie with frogs The Lord can arme his smallest creatures to take revenge of the wicked as he with the sand keepeth in the sea Ierem. 5.22 so with his smallest armies he can checke and daunt the haughtie spirit of Tyrants as here Pharaoh is punished with frogs therefore feare ye not me saith the Lord Iere. 5.22 This should make us to stand in awe feare of God whose armies are alwayes readie to punish the disobedient Ferus 2. Observ. To pray for our enemies Vers. 8. WHat time I shall pray for thee Moses by this example teacheth us to pray for our enemies according to Christs rule Matth. 5. So S. Paul would have prayer supplication made for Princes 1. Tim. 2.2 even then Nero that beastly Tyrant was Emperour If it bee objected that Pharaoh sinned unto death and therefore Moses should not have prayed for him as the Apostle teacheth that such sinners are not to be prayed for 1. Ioh. 5.16 The answere is first that though Moses saw that Pharaohs heart was hardned yet he did not know whether the same might be mollified afterward Secondly he prayeth not for everlasting salvation but onely for a temporall blessing Thirdly and not so much for Pharaoh as because it should be a benefit to the whole land Simler 3. Observ. The Devils power nor his ministers is to be feared Vers. 18. THey assaied to bring forth lice but they could not Therefore not the Devill but God is to bee feared for the Devill hath no power unlesse God permit to invade man or beast he could not runne upon the uncleane swine till Christ had given leave Perer. If the Devill be not to be feared much lesse his ministers as Sorcerers Conjurers Witches God bridleth both them and their master that without the will of our heavenly father he cannot touch a haire of our head 4. Observ. God will not have his servants tempted above their strength AGaine whereas it was a great triall and temptation to the Israelites to see these wicked Sorcerers to contend with Moses in working of wonders the Lord will not trie them beyond their strength but at the length confoundeth the Sorcerers lest his servants might have stumbled and fell Perer. as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able 1. Cor. 10.13 CHAP. IX 1. The Argument and method IN this Chapter three other plagues are described the fift of the murrane of cattell to vers 8. the sixt of the botches and sores to vers 13 the seventh of the thunder haile and lightning to the end of the Chapter In the first part containing a description of the first plague we have first the denouncing of the plague with the occasion thereof if Pharaoh refuse to let Israel goe vers 1.2 the manner thereof vers 3. the limitation thereof the Israelites are exempted vers 4. the time is appointed vers 5. Secondly the execution followeth vers 6.3 The events are two Pharaoh sendeth to see how it fared with the Israelites cattell and his heart is hardned vers 7. In the second part containing the sixth plague there is the commandement of God to Moses and Aaron prescribing the signe of the plague in taking the ashes vers 8. and the effect vers 9. secondly the execution vers 10. thirdly the events which are two the plague of biles overtaketh the Sorcerers themselves vers 11. yet Pharaohs heart is hardned vers 12. In the third part where the seventh plague is described there is 1. The commandement of God to denounce the plague in which denuntiation wee have first the occasion of this plague Pharaohs refusall to let the people go vers 13. then a description of the plague in generall vers 14. and the end why God had not consumed them with the pestilence and other plagues that God might shew his power vers 15.16 then a particular designing of the plague vers 18. with advice and counsell given how to scape the plague vers 19. and the successe of that counsell vers 20.21 2. The execution followeth where God commanded Moses vers 22. Moses obeyeth vers 23. the effect followeth set forth by way of comparison vers 24. 3. The events are these first what hurt the haile and storme did vers 25. the preservation of Israel vers 26. the relenting of Pharaoh and his request to Moses vers 27.28 Moses admonition first to Pharaoh vers 29. with a parenthesis what things were smitten with the tempest what not vers 31. Moses prayer with the effect vers 33. the hardning of Pharaohs heart vers 34.35 2. The Argument and Method Vers. 3. VPon the cattell the sheepe with a very great plague I. better than upon the cattel sheepe shall
therefore neither fetches nor barley and a middle sort betweene wheate and barley 2. Now in that the barley was smitten and not the wheate and rie the reason is given because the one was cared and the other was hid the word is aphiloth obscure not hid in the hose as Pellican but hid in the ground Iun. 3. the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine serotina because the wheates and ries were late sowne but it is not like that wheat and rie were sowne after their barley which sooner commeth up and is sooner ripe but though they were sowne together yet the barley lieth not so long hid in the ground as the wheate and rie the reason then of this difference was the barley was growne of good length out of the ground and so was blasted and smitten the other not yet appearing out of the tilth but lying hid 4. But with us the use is contrarie for our wheate and rie which wee call winter corne are out of the ground before the barley is sowne Some thinke that the Egyptians doe sow all their graine together in the slime and soile that Nilus leaveth behinde about the Autumne and then plow it in November and sow it againe in Aprill Borrh. in cap. 7. but that is not like for both the moistnes of the ground after the overflowing of Nâ—lus and the warmth of the aire which in winter time in Egypt is temperate would have brought forth the wheate and rie sooner that it could not have lien so long hid as toward the spring when it is supposed this tempest of haile came And againe the use of husbandmen is not first to sow their ground and then to plow it but first they make it plaine and readie and then cast in their seede as the Prophet sheweth Esay 28.25 Therefore it seemeth more like that the Egyptians sow no corne at all but toward the spring as the like use is in some parts of England as in Cumberland as I have been informed where they sow not their wheate and rie before winter as in other countries but toward the rising of the yeere and so all these kindes being sowne much about one time the barley might sooner appeare above the ground 5. Now by this it may be conjectured at what time of the yeere these plagues came the corne doth begin to eare but toward the spring when all things as it were revive and begin to flourish But the spring in those countries is forwarder then it is with us for they had ripe corne in mid March when they kept the Passeover this plague then of haile might be sent about the end of Februarie and so all the rest within the compasse of a moneth or in a very short time as is shewed before quest 29. in cap. 7. 4. Places of doctrine 1. Doct. The pestilence is sent of God Vers. 3. BEhold the hand of the Lord is upon the flocke This sheweth that the plague and pestilence commeth not by chance nor by naturall meanes onely but it is sent of God so the Prophet saith Shall there be evill in the citie and the Lord hath not done it Amos 3.6 Ferus 2. Doct. Why the Lord suffereth the wicked and is patient to them ward Vers. 16. THerefore have I kept thee The Lord useth great patience and longanimitie toward the wicked and obstinate as heere to ward Pharaoh which the Lord doth for divers ends 1. Hereby it appeareth how great an evil the hardnes of the heart is which can neither be wonne by benefits nor yet mollified by punishments 2. That the wicked and impenitent may bee inexcusable having so long a time of repentance given them 3. That Gods goodnesse mercie might appeare in suffering so long the vesses of his wrath 4. That God thereby may have occasion to shew his judgements in the world and to set forth his glorie which is the reason here touched why the Lord spared Pharaoh Perer. 3. disput in cap. 9. 3. Doct. How the Lord punisheth sinne with sinne Vers. 12. THe Lord hardned the heart of Pharaoh Thus God in his justice doth punish sin with sin Pharaohs former obstinacie and hardnes of heart is punished with a greater measure and degree of obstinacie Piscator So Saul was punished with desertion and being left unto himselfe after he had committed most grievous sinnes of hypocrisie presumption disobedience crueltie Thus the Lord punished the Gentiles by giving them over to their hearts lusts Rom. 1 2â— The hardning then of the heart as it is evill proceedeth of man as it is a punishment it is disposed and inflicted of God 4. Doct. Of the force of the law of nature Vers. 27. PHaraoh said I have now sinned Heere wee see the force of the law of nature which informeth Pharaohs conscience that he had sinned and done amisse So the Apostle teacheth That the Gentiles did shew the effect of the law written in their hearts their consciences bearing witnes and their thoughts accusing one another or excusing Rom. 2.15 Hence also it is evident how the Law differeth from the Gospell the Law worketh terror and revealeth sinne but the Gospell worketh comfort in the remission and forgivenes of sinne Borrh. 5. Places of confutation 1. Conf. That God hardneth the heart otherwise than by permission Vers. 12. THe Lord hardned the heart of Pharaoh Bellarmine and generally the Romanists do hold that God doth no otherwise blind the mind and harden the heart than permittendo deserendo by permission onely and desertion or forsaking negativè non positivè negatively only not positively that is by denying and withholding his grace not by acting or doing any thing lib. 2. de amission gratia cap. 14. obser 4. But this text evidently doth convince him The Lord is here said to harden Pharaohs heart which sheweth an action in God not a connivence or permission only And three waies God is an agent in hardning of mans heart and yet he is free from all touch or suspition of evill 1. God is to be considered as the Creator of all from whom both the righteous and unrighteous receive al their naturall powers faculties whereby they live move worke or doe any thing In him we move live and have our being Act. 17.28 So Augustine saith Non peccati cujusquam author est deus sed naturae creator God is not the author of any sin but the Creator of nature which when it had power not to offend yet trespassed of it owne accord 2. Though the Lord willeth not sinne to bee done neither approoveth it when it is done yet he doth order and disposeth it being done and directeth it to such ende as himselfe pleaseth so it is said in the Psalme Whatsoever it pleased God that did hee in heaven and in earth Psal. 13 5.6 God would never suffer sin to be committed in the world but that be knoweth how to turne it to good as here he useth Pharaohs hardnes of heart to his
heart divers profitable questions come now in order to be handled for seeing the Lord is here divers times said to harden Pharaohs heart as chap. 4.21 chap. 7.3 chap. 9.12 chap. 10. vers 10. and 20. and 27. chap. 11.10 chap. 14. vers 14. and 8. even nine times in all it seemeth that Moses of purpose useth this significant phrase and doth inculcate it often that we should well weigh and consider it QUEST XIII What the hardnesse of heart is FIrst then it is requisite to be knowne what this hardnesse of heart is 1. It may first be described negatively by the unaptnesse of an hard heart to any thing that is good it is neiâ—her passive active or apprehensive of any good thing not the first nec movetur precibus nec cedit minis It is neither moved by prayers nor giveth way to threats as Bernard saith For the next he saith it is ingratum ad beneficia ad câ—â—silia infidum it is unthankfull for benefits unfaithfull in counsell unshamefast in evill things c. There is no activitie in it to any goodnesse And for the third praeter solas injurias nihil non praeterit it remembreth nothing that is past but wrongs nor hath any forecast for the time to come unlesse it be to seeke revenge 2. It may be described also by the perpetuall companion thereof the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affection As the Apostle saith speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart Ephes. 4.18 Both these concurred in Pharaoh he shewed his blindnesse in saying I know not Iehovah his hardnesse of heart in adding Neither will I let Israel goe Exod. 5.2 3. The propertie of hardnesse of heart is this that it is not onely a great and grievous sinne but also the punishment of sinne that it is a sinne the Apostle sheweth Heb. 3.12 Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God And that it is a punishment of sinne S. Paul also testifieth Rom. 1.21 Because when they knew God they did not glorifie him as God c. Then it followeth vers 24. God gave them up to their owne hearts lusts c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these 1. Blindnesse of the judgement and understanding as Isai. 6.10 Make the heart of this people fat make their eares heavie and shut their eyes lest they see with their eyes heare with their eares and understand with their hearts 2. They are obstinate and wilfull and refuse to be admonished and instructed Who say unto God depart from 〈◊〉 we desire not the knowledge of thy wayes Iob 21.14 3. Such are rejected and cast out of the presence of God and left unto themselves such an onâ— was Saul of whom it is said That the spirit of the Lord departed from Saul and an evill spirit sent of the Lord vexed him 1. Sam. 16.14 4. They delight in doing of evill and make a sport of sinne Prov. 2.14 Which rejoyce in doing of evill and delight in the frowardnesse of the wicked 5. They regard not to doe things honest in the sight of men but contemne and despise all others Prov. 18.3 When the wicked commeth then commeth contempt 6. They are incorrigible and past all hope of amendment Prov. 1.30 They would none of my councell but despised all my correction 7. They are not ashamed of most vile sinnes Ierem. 3.3 Thou hadst a whores forehead thou wouldest not be ashamed 8. When the Lord smiteth them they feele it not neither have they any sense of Gods judgements whom the wise man compareth to those that sleepe in the mast of a ship and as drunken men that are stricken but know it not Prov. 23.24.25 9. They are growne to such an evill custome of sinning that they can doe none other as the Prophet saith can the blackamore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Ierem. 13.23 10. So that the sinnes of such seeme to be inexpiable and indeleble as the same Prophet saith that the sinnes of Iudah were written with a penne of iron and with the poâ—nt of a Diamond chap. 17.1 11. They wax daily worse and worse of whom it is said Revel 22.11 Hee that is filthy let him be filthy still 12. And as they increase in sinne so they doe treasure up Gods judgements against themselves and heape unto themselves wrath against the day of wrath Rom. 2.5 QUEST XIV Whether God be the efficient and working cause of hardnesse of heart NOw in the next place concerning the efficient cause of the hardnesse of heart 1. That it cannot be imputed to God as the worker and Author thereof it may appeare by these reasons First the hardnesse of the heart is a great sinne as is proved in the former question but God is no wayes the Author of sinne seeing he neither tempteth or perswadeth unto it for God tempteth no man Iam. 1.13 neither hath commanded it but hath forbidden it by his Law nor yet worketh with them that doe evill for all that God doth is good and so there is none good but God Mark 10.19 Neither doth the Lord approve sinne being done Psal. 8.4 Thou art not a God that lovest wickednesse If then God neither move to sinne nor commends it nor yet assisteth the committers of it or approveth it he is no way the Author of sinne Secondly if God causeth sinne then every man should sinne of necessity and so his punishment should bee unjust being forced to sinne But as Augustine saith Deus nemini per hoc quod falli non potest aut necessitatem aut voluntatem intulit delinquendi God by this that he cannot be deceived hath not brought upon any either a necessity or willingnesse of sinning Thirdly Augustine useth another excellent reason Fieri non potest ut per quem à peccatis surgitur per eum in peccata decidatur It cannot be that by whom men rise from sinne by him they should fall into sinne Fourthly Plato thus reasoneth Deus qui bonus est malorum causa dici non potest c. God that is good cannot be said to be the cause of evill for then hee should be contrary to himselfe Lastly if God any way should be the Author of sinne then it should be no sinne for whatsoever God doth is good Nay not to doe that which the Lord willeth should be sinne Perer. 2. Yet seeing God is said in Scripture to harden the heart which betokeneth an action aâ—d likewise in other termes God is said to give some over to vile affections Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth 2. Thess. 2.11 and to make the heart fat the
because of the word before going with unleavened bread it seemeth rather to be understood of some sower or bitter thing to bee eaten with the flesh Iun. Perer. Vers. 9. Both his head and his feet and his purtenance 1. That is the whole should be rosted together all the parts thereof for it was not lawfull afterward when it was rosted to carrie it by peecemeale out of the house Iun. 2. Then this was the order they first killed the lambe and did strike the posts of the doore with the bloud then pulled off the skinne and tooke out the inward parts and washed them and put them in againe and so rosted the lambe whole Thostat Which is more like man as Cajetane thinketh that they onely pulled out the gall and the entrals but washt not the inwards at all 3. So this manner of rosting of the paschall lambe was unusuall and unlike all other for they usually neither rost the feet with the rest but cut them off lest they should bee parched and scorched noâ— yet the inward parts as the heart and liver but by themselves but this lambe was commanded to be rosted whole because of the haste Perer. Vers. 10. Ye shall reserve nothing to the morning Of this ceremonie these reasons may be yeelded 1. Because this was the perpetuall law of the eucharisticall sacrifices and peace-offerings of the which sort this was one that they should bee eaten the same day and nothing should remaine till the morning Levit. 7.15 Perer. 2. Because the holy flesh should not be prophaned nor put to another use or lest any uncleane person should eat thereof it was whatsoever remained of the skin flesh or bones to be burned with fire Iun. 3. This also was prescribed because of their haste that nothing should be an hindrance or impediment unto them in their journey Perer. 4. To avoyd superstition lest they might make an Idoll of the reliques of the lambe as they did of the brasen Serpent Simler This ceremonie seemeth to be peculiar unto this first celebration of the Passeover Iun. Vers. 11. Thus shall ye eat it your loynes girded c. 1. This was commanded that they should all be in a readinesse for their journey for so they used to gird their loynes and take a staffe in their hand when they were in haste as Elisha said to his man Gehezi Gird thy loynes and take my staffe in thine hand and goe thy way for they used long garments in those countries which they had need for more speed to trusse up 2. They are bid to have their shooes on their feet not as some thinke because they used to put off their shooes when they reposed themselves to their meat because they would not soile their carpets and cloths whereon they sat and from their meat they went to bed for of old time they used to leane upon their beds when they did eat Calvin But rather because in Egypt they used to sit down rather than to lie at their meat as may appeare in Iosephs Feast which he made to his brethren Gen. 43.33 It is rather like that it is understood of these kind of shooes which they used for their journy Perer. And that they used divers kinds of shooes at home and in their journeys appeareth in that in one Evangelist the Apostles are forbidden to take any shooes for their journey such as travellers carefully provide Matth. 10.9 and other permitteth them to bee shod with sandales that is with light kinde of shooes Mark 6.9 3. These ceremonies of girding their loynes and putting on their shooes and taking their staffe in their hand were peculiar onely for that time for they are not repeated afterward vers 14. noâ— Numb 9. not observed by our Saviour when he did eat the Passeover Matth. 26. who would in no point have transgressed the law Iun. 4. But here it is a question whether they were also required to stand at the eating of the Passeover Pererius thinketh that this was none of the ceremonies enjoyned because our Saviour Christ did sit at the Passeover who did most exactly keepe the law Contra. 1. The judgement of Philo is somewhat to be credited concerning the rites of the Hebrewes who as Pererius citeth him thinketh that they stood at the Passeover lib. de sacrif Cain Abel 2. The other rites doe shew as much the girding of their loynes and the holding of the staffe in their hands and the reason added because they did eat in haste but he that standeth is more readie to goe than he that sitteth and he which sitteth hath no need to stay his hand upon a staffe 3. Beside the Apostle saying Stand therefore and your loynes girded about Ephes. 6.13 seemeth to allude to this ceremonie 4. And though our Saviour did sit at the Passeover this sheweth not that the Hebrewes did not then stand but that it was no perpetuall ceremonie onely prescribed for that time as the rest belonging to their habite which were likewise omitted by our Saviour 5. It is the opinion also of the Hebrewes that they were first to stand in the eating of the Passeover in token of their servitude in Egypt for so servants use to eat their meat standing And Simlerus is of opinion that Christ first stood till the Passeover was eaten and then sate downe at the rest of the Supper for it was lawfull after the eating of the Passeover to use other meats to make an end of the Feast as our Saviour did and as the Christians used afterward after the receiving of the Lords Supper to have their Feasts of love But it appeareth to be otherwise by the Evangelist that our Saviour did sit at the eating of the Passeover as Matth 26.20 When the even was come he sate downe with the twelve wherefore it is not otherwise to be judged but that standing at the Passeover was a rite onely prescribed at this time QUEST XVI Whence the name pasch is derived Vers. 11. IT is the pasch of Iehovah 1. This is neither a Chalde word as Philo thinketh who erroneously maketh the Hebrew and Chalde all one 2. Neither is the Hebrew word pascha as Nazianzen or phasâ—k as Theodoret but pesach which signifieth a passing over 3. Neither as some thinke doth it come of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer as though the pasch should signifie the passion of Christ which opinion Augustine confuteth in Psal. 68. which application Nazianzen misliketh not using these reasons Cum usus tam recepisset c. assentientibus ipsis auribus utpote sanctiori nomini Vse hath received it it hath a good sound to the eares and it seemeth a more holy name Perer. 4. But howsoever the Christians pasch may be very well so called in that sense yet it is evident that the Septuagint reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived it from the Hebrew pasch which name is better retained than the translation thereof transitus the Passeover
begin to be longer than the night so then Christ brought light to the world the light of righteousnesse which chaseth away the darknesse of our sinnes Rupert 2. As in March all things began to revive and spring againe so Christ brought life and refreshing to the world Ferus 3. It was a generall received opinion among the Jewes that the same time that the Israelites were delivered out of Egypt the deliverance which they expected from the Messiah should be accomplished Aâ—doe Masius in 5. Iosh. And so accordingly Christ the true paschall lambe was slaine in the Feast of the Passeover 4. The fulnesse of the Moone sheweth the fulnesse of time when the Messiah should come Rupert 5. The eating at even signifieth that Christ should suffer toward the end of the world Simler Secondly in the tenth of this moneth let every one take a lambe Like as the lambe was set apart foure dayes before upon the tenth day of the moneth so our Saviour came to Jerusalem upon the tenth day of the moneth five dayes before his Passion for upon the sixt day before Christ came to Bethanie Ioh. 12. and the next day he went to Jerusalem Ferus 3. The lambe signifieth Christ as Iohn Baptist calleth him the lambe of God that taketh away the sinnes of the world Ioh. 1.29 unto whom all the properties of the lambe doe most fully agree 1. The lambe is taken from the flocke so Christ tooke the nature of men in all things like unto us sinne only excepted Ferus It was a lambe without blemish so was Christ without sinne Simler A male to shew his strength Iun. of a yeere old not above but under it might bee to shew that Christ died at a full and perfect age Pellican Beside Christ is resembled to a Lambe for his patience he was as asheepe before the shearer not opening his mouth Simler for his innocencie Ferus And as a Lambe cloatheth so are wee cloathed with Christs righteousnesse Hierom. As the Lambe feedeth so are wee nourished spiritually by the body and bloud of Christ. Simler 4. The bloud of the Lambe was a most lively type and figure of the bloud of Christ 1. As they were delivered from the temporall death of the plague of the first borne so are wee redeemed by the bloud of Christ the undefiled Lambe 1. Pet. 1.19 Iun. 2. The bloud was sprinkled or stricked with hyssope upon the doore postes so the bloud of Christ doth not profit us unlesse it be sprinkled upon our hearts by faith Calvin 3. It was stricked upon the doore postes that we should at all times both going out of our houses and entring in thinke upon the passion of Christ and it was laid upon the upper doore poste to shew that we should not be ashamed of Christ. Pellican 5. The Lambe must be eaten whole so whole Christ must be received and acknowledged God Christ and man Christ perfect God and perfect man consisting of body and soule both the doctrine and life of Christ Pellic. Ferus The Arrians divided the Lambe that denied his Deity the Maniches that impugned his humanity the Apollinarists denied Christ to have a soule or rather it signifieth our perfect conjunction with Christ Iun. 2 The eating of unleavened bread signifieth the laying aside of the leaven of malice and wickednesse and that we should keepe our feast with the unleavened bread of sincerity and truth as the Apostle expoundeth it 1. Cor. 6.8 3. The sower herbes signifie the afflictions that accompany the crosse of Christ. Iun. 6. Vers. 11. Thus shall yee eat it 1. By the girding of the loynes some understand the bridling of the affections Gregor Pellican rather it sheweth we should be ready for the Lords service as they which are prepared for their journey Philo as the Apostle saith Stand therefore your loynes girded up Ephes. 6.12 Borrh. 2. The putting on the shooes with Gregory signifieth the imitating of the examples of the Saints departed as the shooes are made of dead skinnes but this is too curious Pellican would have it to signifie our passing thorow this world where we have no abiding City rather it sheweth that wee should be armed and prepared to walke through the crosses of this life and not to bee offended with the troubles which follow the Gospell but as the Apostle saith wee should bee shod with the preparation of the Gospell of peace Borrh. 3. By the staffe in hand Pellican understandeth the enduring of labour Philo direction to guide us in the way Ferus and Iunius better the word of God whereby we are both guided and strengthened in the way Gregory the pastorall duty but the use is more generall than to belong to one calling 4. They are bid to eat it in haste which with Gregory signifieth ad solemnitatem patriae caelestis aâ—â—â—lare to long for our heavenly country as they made haste to goe to Canaan as the Apostle saith I desire to be dissolved and to be with Christ. Some understand it of that feare which they are in which doe things in haste and there it is good semper pavidâ—m esse ne in presumptione securâ—tate pâ—rielitamur alwayes to be fearefull lest bâ— security and presumption we should be indangered Pellican Some doe thus apply it Celeriter relinquendum esse Satana regnum that the kingdome of Satan must speedily bee left Borrh. Ferus beside the two first collections Festinâ—re nos faciant duo desiderium timor Two things cause us to make haste desire and feare addeth a third that as they were bid thus to be in readinesse at what houre of the night soever there should be a cry raised in Egypt Sic semper parati simus quasi omni hâ—ra nobis ex hoc mundo exeundum sit So we should be alwayes ready at what houre soever we are to depart this world But this ceremony betokeneth generally our readinesse and promptnesse to Gods service violentes esse rapere regnum Dei that wee should as it were take the Kingdome of God by force as our Saviour sheweth Matth. 11. Iun. in Analys QUEST XLI How Pharaoh is said here to have called unto Moses Vers. 31. ANd he called to Moses and Aaron 1. Ferus here well noteth Impii non evigilant nisidum judicium Dei sentiunt The wicked awake not till they feele the judgements of God Pharaoh is not so much awakened out of his sleepe as his hard heart is awakened 2. Now he granteth whatsoever they had said before making no reservation or exception of any thing as he had done Simler So wee see that terror and feare are the invincible weapons of God whereby Tyrants are constrained Pellican 3. This was Sera sed non seria animi demissiâ— This submission of his minde though it came at the last it came not in truth Borrh. for Pharaoh repented him afterward 4. Not onely Pharaoh thus called to Moses and Aaron but likewise Pharaohs servants submitted themselves and
stocke of Iesse and of the graft that should grow out of his root Isay 11.1 who should make our bitter waters sweet as he saith Come unto me all that labour and I will refresh you Borrh. 3. It signifieth also that our bitter afflictions by faith are made easie and pleasant which remaine bitter sowre and tart Nisi fide adhibeamus ad lignum crucis Christi Vnlesse we doe apply by faith the wood of Christs crosse that iâ— beleeve in his death Osiander So also Augustine Praefigurans gloriam gratiam crucis It prefigured the glory and grace of the crosse 4. This further sheweth what wee are by nature and what by grace by these bitter waters the Lord would bring to light Amaritudinem quae in eorum cordibus latebat the bitternesse which lay hid in their hearts Calvin By nature therefore our waters that is our thoughts and all our actions are bitter but they are washed and purified by grace and faith in Christ. QUEST XLIII What law and ordinances the Lord here gave his people Vers. 25. THere he made them an ordinance and a Law 1. The Hebrewes thinke that this Law here given them was concerning the Sabbath which in the next Chapter is confirmed and established where they are forbidden to gather Manna upon the Sabbath But the law of the Sabbath was more ancient for immediately after the creation the Lord sanctified the seventh day of rest to bee perpetually observed and kept of his Church And it is not to be doubted of but that the Israelites kept the Sabbath in Egypt as may appeare by the institution of the Passeover wherein both in respect of the number of the seventh day prescribed to be an holy convocation and by the manner of keeping the same in resting from all servile worke Exod. 12.16 there seemeth to be relation to the rest of the Sabbath and seventh day which they were already acquainted with after the ensample whereof they should keepe the seventh day of unleavened bread 2. Lyranus thinketh that these were certaine ceremoniall Lawes as of the red cow prescribed afterward at large Num. 19. and other rites of legall purifyings as also some judicials But this is only his conjecture without any ground the first Law that was given the people after they came out of Egypt was the morall Law and before this it is evident that there were certaine ceremoniall rites and judiciall equities kept by the Fathers so that this was not the first time and place that they received such things 3. Simlerus is of opinion therefore that such ceremonies and rites as were preserved and continued by tradition from the Fathers were here by the authority of God confirmed that they should not take them as grounded upon custome only but warranted and commanded by God But it seemeth by the phrase He set them an ordinance that they received an ordinance not given them before and seeing that the Lord intended shortly within the space of little more than a moneth as may be gathered chap. 16.1 and chap. 19.1 to give them Lawes and ordinances in mount Sinai there appeared no such necessity to prevent that time and place 4. Pellican understandeth the Lawes and ceremonies which were given afterward in mount Sinai Eo loci sed non jam tunc About that place but not at that time But neither about that place were the Lawes given which were delivered in mount Sinai for betweene Marah and the desert of Sinai they had six stations or mansions as they are numbred Num. 33. from verse 9. to vers 16. And this Law here mentioned was given at this time while they stayed in Marah where they proved and tried their faith and obedience as the next words shew 5. Some thinke that the Lord here gave them Lawes Non scriptura sed ore ut justè viverent not in writing but by word of mouth that they should live uprightly Ferus And what Lawes they were is not here expressed Osiander But to what purpose should a Law be given not written that the people might alwayes have it in remembrance 6. Therefore what this Law and ordinance was is here in the next verse expressed where the Lord moveth the people to the obedience of his Lawes with promise to bee their protector in keeping them from the plagues and diseases of Egypt Iun. So that the Lord in this place dealeth two wayes with his people Postquam aqua penuria illos examinavit verbo etiam admonuit After he had tried and examined them with the want and penury of water hee doth also by his Word admonish them to be more obedient Calvin QUEST XLIV Why the Lord at this time gave his people a Law NOw why the Lord gave them this Law and ordinance in Marah the reasons may be these 1. Because the people a long time having beene in bondage were not used to the Lords yoke they might have said then with the Prophet Isai. 26.13 Other Lords beside thee have ruled us therefore Hoc populo longa servitute oppresso forte iâ— dissuetudinem venerant Because the people by their long servitude might perhaps have growne to a disuse the Lord giveth them a Law Simler 2. The Lord in thus doing Pactum cum patribus factum renovat Doth renne the covenant made with their Fathers Pellican Hee doth give them a Law to put them in mind of the ancient covenant made with their forefathers 3. The Lord taketh occasion by this present benefit in providing of them water in their distresse to take triall of their obedience Postquam aquae penuria examinavit populum After he had examined them with the penury of water Calvin Which might serve as a preparative to move them to obedience 4. Because they were a carnall and disobedient people they had need of a Law to bind them Carnales enim cancello legis indigent For carnall men had need to be held in by a Law Ferus As the Apostle saith The Law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 19. 5. The Lord here giveth them a Law to shew what was the end of their deliverance and redemption out of Egypt not to live as they list but to walke in obedience before God Populum docet ne ex servitute liberati ad carnis libidinem deflectat He teacheth the people lest they being delivered out of bondage should turne unto the lust of the flesh Pellican 6. And beside the Lord would by this meanes Paulatim populum jugo legis adsuefacere By little and little acquaint his people with the yoke of his Law which he was purposed to deliver more fully in mount Sinai Osiander So also Simler and Borrh. QUEST XLV Who is said here to tempt him ANd there he â—â—oved him 1. Some doe understand this of the people that they should tempt God and in that sense it is understood two wayes either that they tempted God after he had given them a Law which sheweth the
specially attend the service of God so the people of Israel should all be as Priests in respect of other nations addicted to the worship of the true God Tostat. So that all other kingdomes were but profane in respect of them 3. Hereby also is signified their principality above other nations as Priests were reverenced and honoured of all and the speciall care which God had of them as they themselves had seene in Egypt how the Priests were reverenced of all and maintained out of the common Treasury Cajetan 4. The Chalde readeth yee shall be Kings and Priests that is they should under the regiment and kingdome of God be as Kings Quia nullum optabilius felicius regnum quam nos Deo subjicere Because there is no more happy kingdome than to subject our selves unto God Calv. for God was their King as the Lord saith to Samuel They have not cast thee off but cast me off that I should not reigne over them Cajet 5. They are also said to be a kingdome of Priests because Christ was to bee borne of that nation both King and Priest Ferus which his spirituall kingdome and priesthood by faith is communicated to his members whom he hath made Kings in subduing sinne and Satan and Priests in offering spirituall sacrifices unto God as S. Peter expoundeth and applieth this place 1. Pet. 2. Cajetan Lippoman 6. Oleaster bringeth foure interpretations of these words 1. That they should be a kingdome governed by Priests for the Lord was angry that the people had cast off the government of Samuel But it was never the Lords meaning that Levi should have the civill government of his people though some of Levi were extraordinarily raised up as Moses Samuel to judge his people because the scepter was promised to Iudah Gen. 49.10 2. The word cohanim may be translated Princes as well as Priests and then the meaning is they should all bee as Princes that is subject to none but unto God But it is not like that two words of like signification should be put together as Kingdome and Princes therefore the other sense of Priests is here more fit 3. They should be a kingdome of Priests that is all of them addicted and devoted to the service of God as if they were all Priests 4. Or they should be an holy people in respect of other nations and in comparison of them as Priests These two last senses are most fit and agreeable to the rest before alleaged QUEST X. By what reasons the Lord perswadeth the people and why Vers. 8. ANd the people answered 1. Thus by these perswasions before propounded the Lord thought good to winne the obedience and hearts of the people for seeing the Lord was to impose upon them a law lex est quoddam onus and the law is a certaine burthen for where a law is set the will of man is limited which man naturally desireth to be left free and therefore it was requisite that the people should be thus prepared to obedience Tostat. quaest 2. 2. The Lord perswadeth them partly with the commemoration of benefits past their deliverance out of Egypt and their protection in the wildernesse which is set forth by an elegant similitude taken from the Eagle which supporteth her young ones with her wings partly with the promise of future blessings that they should be a peculiar people to himselfe Simler 3. Then whereas men naturally partim fastu altitudine turgent partim securitate torpent partly doe swell with pride and haughtinesse partly grow slothfull by security Calvin These perswasions as soveraigne medicines doe meet with both these inconveniences the remembrance of Gods benefits doth serve to abate their pride that they should not ascribe their deliverance to themselves the promise of further blessings would provoke them not to bee idle 4. If the remembrance of these temporall benefits was so effectuall toward them how much more ought wee to remember Quod nos abundantiore gratia liberatos à peccatis nostris portavit Deus homo factus c. That God made man hath deliverd us by more abundant grace from our sinnes and carried us unto mount Sion to the celestiall Ierusalem c. Rupertus QUEST XI Whether the people unfainedly here promise obedience Vers. 8. ALl that the Lord hath commanded will wee doe 1. It seemeth that at this present the people had a good desire and full intent to keepe all the commandements of God for otherwise the Lord would not have commended them thus saying Deut. 5.28 I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them to feare me and keepe my commandements alway The Lord would not both for the present have approved their saying and wished a continuance of their disposition if it had not proceeded from a good affection Tostat. quaest 3. Nec eos quicquam simulasse credibile est It is not credible or like that they dissembled at this time Calvin 2. But although this their readinesse to obey were not without the motion of the spirit of God in plaerisque tamen temporariam fuisse promptitudinem c. yet that it was but a temporary promptitude a willingnesse for a time in the most of them their doings which followed declare Simler So their first fault here committed is their frailty and inconstancy Propensus est populus sed fragilis inconstans The people seeme to bee ready yet fraile and inconstant Pellican Caro solet multa promittere nihil praestarâ— The flesh useth to promise much and performe nothing Ferus So that herein appeareth their temerity and rashnesse that promise great things as Peter did Sic facâ—unt qui propriâ—s confidunt viribus As all they doe which trust in their owne strength Lippoman 3. And seeing the people doe of themselves vow obedience to the law they afterward are most justly punished for the transgression of the law quasi vâ—ti rei as breakers of their vow and promise made unto God Gloss. ordinar QUEST XII How the Lord is said to come in the thicke cloud when and in what thicke cloud it was Vers. 9. LOe I come unto thee in a thicke cloud 1. Before the Lord came and appeared in the cloud but not to this end to speake to Moses in the hearing of the people and to give them a law for before the people had promised their obedience the Lord would thrust upon them a law against their willes Tostat. 2. Some thinke that presently the Lord came to Moses in a thicke cloud Intelligendâ—â— absque omni haesitatione est It must be understood without any deferring Cajetan But the cloud came not presently for the Lord thus spake to Moses upon the first or second day the cloud came not before the third day vers 16. Tostat. And when the cloud appeared the Lord talked with Moses out of the cloud but that
the 14. and 15. dayes borrowing 17. dayes of the first moneth to make up the summe of 50. Augustine Ferus Gloss. ordinar as is shewed before quest 16. But this account cannot bee admitted for thus should they begin the 50. dayes both before the Passeover was eaten which was upon the 14. day at even whereas they must be accounted from the Passeover and before they were delivered and went out of Egypt whereas the Pentecost was kept in remembrance of their deliverance out of the servitude and hard bondage of Egypt as the reason of the institution thereof is yeelded Deut. 16.12 Thou shalt remember that thou wast a servant in Egypt therefore thou shalt observe and doe these ordinances 3. Wherefore this remaineth as the most probable that the 15. day of the moneth the next day after they had eaten the pasch was the first day of the fifty howsoever in the anniversary Pentecost afterward there were some innovation Iun. Piscat Simler And that for these reasons 1. Because this was the day of their deliverance and going out of Egypt from the which they count their moneths and dayes chap. 16.1 2. And againe this first day of unleavened bread was not in respect of the present necessity and occasion of their sudden departure out of Egypt kept a solemne festivall day as afterward wherein they were to doe no servile worke This being then the first day of the fifty there are to bee accounted 16. dayes of the first moneth and 30. of the second so the first of the third moneth falleth out to bee the 47. and the 50. day was the fourth of the moneth 4. I cannot here omit the mysticall application of Rupertus of these three dayes of sanctification and preparation prescribed to the people which he wil have to signifie that sanctification of Christ in his death and passion and buriall Quam consummavit die tertia Which he finished upon the third day of the which sanctification our Saviour speaketh when he saith Fer their sakes doe I sanctifie my selfe Ioh. 17. QUEST XVIII How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day HEre further it will be enquired how the Apostles Pentecost which was 50. dayes from Christs resurrection inclusively and the Jewes Pentecost which was 50. dayes from the Passeover exclusively that is not reckoning the morrow after the Pasch which was the first solemne day of the feast according to the law Levit. 23.10 would fall out together on the same day 1. Here Rupertus hitteth upon the right answer in generall that the same day wherein Christ rose againe the Jewes brought in their bundle or sheafe to be shaken before the Lord which bundle of their first fruits did prefigure Christ the first fruits of the dead who also in the Canticles is called fasciculus myrrhae a bundle of myrrh Cantic 1.12 From this day of shaking the sheafe the Jewes began to count seven weekes complete which is 49. dayes and then the next day was the Pentecost which was the 50. So 50. dayes from the resurrection of Christ including also that day came downe the holy Ghost upon the Apostles by the which the will of God is written in our hearts as here the law of God was written in tables of stone Thus far Rupertus proceedeth well 2. But his mistaking is in this partly touched before where the law prescribeth that they should begin to account the seven weekes from the morrow of the Sabbath Levit. 23.10 he understandeth this of the seventh day only that they were to expect the next Sabbath day after the Pasch and the morrow after to begin their account of seven weekes By which meanes a great errour would fall out that if the Passeover fell out upon the first day of the weeke there would be not onely seven but eight weekes betweene the Passeover and Pentecost which was against the meaning of the law By the Sabbath therefore in this place is not precisely meant the Sabbath day but that solemne day of rest which was the 15. day of the moneth which was commanded as strictly to be kept as the Sabbath without doing any worke therein and therefore it is better translated Postridie cessationis The next day after that solemne rest then the next day or morrow after the Sabbath Iun. But yet at this time when our blessed Saviour rose againe this day of shaking the sheafe fell out the morrow of the seventh and Sabbath day but not according to Rupertus rule but by this occasion This yeere wherein Christ the true Passeover was sacrificed the first solemne day was the 15. then followed the Sabbath which was the 16. day wherein because they were forbidden to doe any worke they could not that day put the fickle into the corne as is prescribed Deut. 16.4 And therefore in such cases they put it off till the next day following the Sabbath QUEST XIX How the Lord is said here to descend Vers. 11. THe third day the Lord will come downe Three wayes this terme of descending is used in Scripture when mention is made of God or his Angels 1. It is attributed unto God improperly for he being an infinite essence cannot be contained in any place as that which is of infinite quantity and magnitude cannot goe from place to place because it occupieth all places So neither can God who is of an infinite and incomprehensible nature either ascend or descend Therefore when God is said to descend it must not be understood properly sed quantum ad aliquam demonstrationem effectus in aliquae parte orbis c. But in respect of the demonstration of some effect in some part of the world where God did not manifest himselfe before Tostat. Descendere Deus dicitur quando aliquod novum quod antea non fuerit in humana creatura operatur God is said to descend when hee worketh some new and strange thing in the humane creature which was not before Eucherius As the holy Ghost is said to descend upon Christ because of that demonstration and representation in the likenesse of a Dove which lighted upon Christ and here the Lord descendeth in a thick cloud 2. Christ also is said to descend from heaven secundum idiomatum communionem because of the unity of his person and mutuall communicating of the properties of his nature whereas his Godhead could not properly descend but it is said so to doe propter humanam naturam assumptam in respect of the humane nature which hee had assumed Tostat. 3. These two are improper kindes of descending but Angels may be said properly to descend because they are finite spirits and so although nullum occupent locum sibi tamen definiunt though they occupy no place yet they are defined and limited in a place so that when they are present in one part of the world at the same instant they cannot bee in another Tostatus will have the descending here spoken of to bee of this third kinde
the preposition in is taken in the Latine And the circumstance of the place sheweth it to be so for the Angell of Iehovah which spake to Zacharie was the man that stood among the myrrhe trees called the Angell of Iehovah that stood among the myrrhe trees v 10.11 If he were among the myrrhe trees then was he not in Zacharie to speak within him and if Angels could speake to the heart it must needs follow that they know the heart which is contrary to the Scriptures for God onely knoweth the hearts of all men 1 King 8.39 And whereas the Lord himselfe speaketh to the heart herein the ministry of Angels should be superfluous Further also if the other reading be admitted that the Angell spake in the Prophet it was no created Angell but the great Angell of Iehovah the Mediatour of the covenant Christ Jesus who maketh intercession for his people as here in this place this Angell saith unto the Lord O Lord of hostes how long wilt thou be unmercifull to Ierusalem c. vers 12. and then it followeth in the next verse The Lord answered the Angell that talked with me with good and comfortable words Beside that it was the great Angell of Iehovah the Mediatour the commander of other Angels it appeareth vers 12. The other Angels which were sent abroad into the world returne their message unto him They answered the Angell of Iehovah and said c. We have gone thorow the world c. This Angell of Iehovah could talke within and to the heart of the Prophet as in the dayes of his flesh he could descrie the very inward thoughts and reasoning in the mind Mark 2.8 3. But that God himselfe Iehovah Christ the Mediatour both of the old and new Testament was the giver of the Law and that it was he himselfe that talked with Moses by these reasons it is made plaine 1. Because he is called Iehovah vers 2. Iehovah came downe upon mount Sinai which is proprium essentiale nomen Dei nunquam ad creaturas transfertur c. which is the proper and essentiall name of God and is never transferred to any creature Calvin in 3. ad Galat. Tostatus thinketh otherwise that an Angell sometime in the old Testament appearing in the person of God is not onely called God but Dominus Lord also quaest 6. in Exod. But herein he is deceived the Angels indeed are called Elohim God which title is sometime given unto men and excellent persons here as Judges are called Elohim Gods Exod. 22.28 And as Dominus Lord is the interpretation of Adonai so also it is given unto Angels and unto men as Abrahams servant calleth him Adonai his Lord or master Gen. 24. But as Iehovah is translated Dominus the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both the Latine and Septuagint interpret so it is not competible to any but unto God The Lord saith it shall be his name for ever Exod. 3.15 Neither can it be shewed thorowout the whole bodie of Scripture that the name Iehovah was ever given unto any but unto God onely 2. Moses himselfe saith that Iehovah spake unto you out of the middest of the fire Deut. 4.11 It was the voyce then of God himselfe Deut. 4.12 Simler 3. Another reason may be taken from the office of Christ who was the Mediatour both of the old and new Testament as the Law is said to bee ordained by Angels in the hand of a Mediatour Galath 3.19 which though Beza contend to be understood of Moses yet the exposition of Chrysostome and Calvine upon that place is to bee preferred which interpret it of Christ both because of the words following A Mediatour is not of one that is but both of Jewes and Gentiles But Moses was not the Mediatour of the Gentiles as also the title of Mediatour betweene God and man in the new Testament is given onely unto Christ 1 Tim. 2.5 So Chrysostome Mediatorem hic appellat Christum declarans quod ipse ante legem fuerit legem tulerit He calleth Christ the Mediator declaring that he was before the law and that he gave the law And Origen thus expoundeth the same place In fine seculorum homo factus est Iesus Christus sed ante hunc manifestum â—n carâ—e adventum mediatour quidem erat hominum sed nondum erat homo In the end of the world Iesus Christ became man but before his manifestation in the flesh he was the mediatour of men though yet he was not man Wherefore that is a sound assertion of master Calvine Nullam abusque mundi initio Dei fuisse communicationem cum hominibus c. That there was not from the beginning of the world any entercourse betweene God man but by the intercession of the eternall wisdome of God the Son of God That as he is now the Mediatour of intercession reconciliation so he was alwayes of instruction and doctrine And so that saying of Ambrose may conclude this point Quis tantus esset dux qui prodesset omnibus nisi ille qui supra omnes est quis me supra mundum constituereâ— nisi qui major est mundo Who is so great a Captaine to profit and do good to all but he which is above all who should set me above the world but he that is greater than the world Lib. 4. in Luc. Seeing then the morall law was given to profit all people and not the Jewes onely and to remaine as a rule of righteousnes as long as God hath his Church upon earth Moses could not be that mediatour of the law which was but the Captaine of that one people but he which is the Prince and Captaine of the whole Church of God forever 4. But that place will be objected Heb. 2.2 If the word spoken by Angels was stedfast c. In which words the Apostle seemeth to affirme that the law was uttered and delivered by the Angels This place is diversly expounded 1. Some by Angels understand the Priests Prophets and other Ministers of the old Testament as Chrysostome toucheth this exposition upon the like place Galath 3.19 that the law was ordained by Angels But this interpretation cannot stand for the Apostle sheweth afterward what Angels he speaketh of He hath not put in subjection unto the Angels the world to come vers 5. 2. Some by Angell understand Christ Simler But the Apostle speaketh of Angels in the plurall And the Apostle compareth together the word spoken by Angels and the word preached by the Lord himselfe which comparison will not hold if the Lord Christ should be understood to be the Angell by whom the law was spoken 3. Some thinke that the thunder and lightning and voyce of the trumpet were caused by the ministerie of Angels but the voyce which delivered the law was from God himselfe Simler But the Apostle saith more that the word was spoken by the Angels 4. Some applie this text to the whole ministration of the old Testament
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
speaketh of himselfe Tanquam de aliquo tertio As of some third person as chap. 19.11 The Lord himselfe saith to Moses The third day will the Lord come downe Lippom. 4. This further was admirable that all the whole host of Israel containing so many hundred thousand did at once heare and understand the voice wherein God spake unto them as Moses witnesseth Deut. 4.10 Iehovah spake unto you out of the middest of the fire and you heard the voice of the words I remember that Chrysostome in a certaine homily did gesse there were about 100. thousand that were then present to heare him but in the campe of Israel there being 600000. men of warre above twenty beside the young and old women and strangers which might well make five times so many toward 30. hundred thousand as Tostatus and others conjecture it was a wonderfull and strange thing that one voice should be heard of them all as Iosephus saith Omnes audiebant vocem sublimi descendentem ut nemo non intelligeret All heard the voice that came downe from above so that there was none which did not understand and as Cajetane saith Proportionata erat tam propinquis quà m distantebus auditoribus The voice was so proportioned that all heard both neere and further off And therefore it is called A great voice Deut. 5.22 5. And where it is said All these words the meaning is the ten Commandements only to the 18. verse of this twenty chapter for all the Judicials and Ceremonials following were not uttered by the voice of the trumpet but delivered to Moses Tostat. And these words were spoken in this order here set downe and as they were afterward graven in the two tables of stone Moses doth not set them downe altogether after the same manner Deut. 5. which hee doth as an interpreter and expounder of the law Iun. QUEST VIII Why it pleased God himselfe to speake to his people in the giving of the law NOw it pleased God himselfe to pronounce this law in the hearing of the people for these reasons 1. To win the more authority unto his Commandements that they should not contemne and despise them afterward Ferus As Moses afterward rendreth this reason vers 2. That his feare may bee before you that you sinne not Burgens 2. That they might afterward give more credit unto Moses the Lord speaking unto him in the hearing of the people So the Lord himselfe saith Loe I come unto thee in a thicke cloud that the people may heare whiles I talke with thee and that they may beleeve thee for ever chap. 19.9 3. That the people might know that the Lord was their Lawgiver that he and none other did prescribe them Lawes and that to him and none other they should yeeld obedience 4. The people hereby had experience of Gods mercy that vouchsafed to speake unto mortall men as they themselves confesse Wee have seene this day that God talketh with man and he liveth Deut. 5.24 Burgens QUEST IX Of the division of the Morall law NOw the Morall law is first divided according to the subject and matter into two tables the first comprehending those precepts which concerne the worship of God in the foure first Commandements the second those which command the duties to our neighbour This division is warranted by our blessed Saviour Matth. 22.37 dividing the law into two generall or great Commandements Thou shalt love the Lord thy God with all thy heart c. This is the first and the great Commandement and the second is like unto it Thou shalt love thy neighbour as thy selfe Simler And the reason of this division is that by this order in setting our duty toward God before our duty toward our neighbour the greatnesse and eminencie of the one over the other should be manifest according to the Apostles rule It is better to obey God than man Act. 4.19 And therefore our blessed Saviour calleth the first the great Commandement Vrsin Iosephus then is deceived who putteth five Commandements to the first table making the fift Commandement of honouring the parents one of them But beside the former reason that the precepts onely commanding our duty toward God belong to the first table S. Paul convinceth him who calleth the fift Commandement the first with promise Ephes. 6.2 meaning the first of the second table but in Iosepus opinion it should be the last of the first table Simler Another reason of this division of the tables in setting the precepts first which prescribe our duty toward God is to teach us that no morall or civill duties as of justice chastity sobriety are pleasing unto God if they do not proceed from faith and from an heart setled aright in the true worship of God And therefore those glorious outward workes among the Heathen of justice fortitude temperance were not true vertues before God because they proceeded not from the knowledge and feare of God 2. Another division of the law is into the severall particular parts whereof it consisteth that is ten Commandements therefore called ten words Exod. 34.28 and Deut. 4.13 which are so many not because God delighteth in that number but because of the summe and argument of the things therein contained which are necessarily drawne to so many heads nothing being either omitted or superfluously added Vrsin 3. The law further in respect of the matter of the particular precepts is divided thus that generally in the morall law is contained the worship of God and the same either immediate or mediate The immediate which directly concerneth God is either internall both who is to bee worshipped prescribed in the first Commandement and after what manner with spirituall worship in the second or externall which is either private in not prophaning Gods name precept 3. or publike in the sanctifying of the Sabbath precept 4. The mediate service of God which indirectly is referred to him but directly and properly concerneth our neighbour is likewise either externall which consisteth either in speciâ—ll offices as of the mutuall duties betweene superiours and inferiours precept 5. or generall toward all sorts of men as in the preserving of our neighbours life precept 6. of his chastity precept 7. of his goods precept 8. of the truth precept 9. The internall is in the rectifying our very desires and inward affections toward our neighbours precept 10. Vrsin Which subdivision is very apt and fit saâ—ing that hee maketh all the law but one great Commandement the worship of God whereas our Saviour divideth it into two which division of necessity must be received Some concurring with Vrsinus in the subdivision of the first table doe otherwise distribute the second in this manner it commandeth either speciall duties of some certaine callings in the 5. or generall in the rest and that either in respect of our neighbour in the 6 7 8 9. or of God who knoweth the heart and so the very inward concupiscence is forbidden in the 10. So Pelacherus Pelargus Iunius
in his Analysis somewhat differeth the first table he subdivideth thus that it prescribeth first the worship of God who is to be worshipped in the first and after what manner in the second 2. The profession of this worship in the third 3. The meanes belonging to the worship of God in the sanctifying of the Sabbath and the religious exercises thereof The second table he likewise divideth thus into speciall duties in the 5. common duties in the 6 7 8 9. and into the roote and spring of all the concupiscence of the heart in the 10. Now of all these divisions I have made choice to follow Vrsinus and Pelatherus in the first and Iunius in the second table as is set downe before in the method and argument of the chapter QUEST X. Whether foure Commandements or three only belong to the first table IT followeth as we have seene the division of the whole law and of the number of the precepts in generall so to consider of the number of the particular commandements to be assigned unto each table The opinion of the Romanists is that there are but three Commandements to the first table putting the two first into one and seven to the second dividing the last Thou shalt not covet into two So Tostat. quaest 2. Ferus with others and of this opinion is Augustine quaest 71. in Exod. Some other doe make five Commandements in each table as Iosephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before And beside Iosephus reason is nothing for he thinketh that the two tables being written both within and without that two Commandements and an halfe were written of a side for the foure first Commandements will take up more roome and space in writing than all the six of the second table This opinion is ascribed to Hesychius in his Commentary upon Leviticus that rejecting the fourth Commandement of the Sabbath yet he maketh foure in the first table and six in the second but if the fourth Commandement be excepted there will bee but nine in all for these Commandements as they were delivered here by the Lord himselfe are called the ten words Exod. 32.28 The common and received opinion is that foure Commandements teaching our duty toward God are to be referred to the first table and six to the last So Origen hom 8. in Exod. Nazianzen in Carmin Chrys. hom 49. in Matth. Oper. imperfect Zonaras tom 1. Hieron in cap. 6. ad Ephes. And Ambrose upon the same place Sulpitius Severus lib. 1. histor sacra Ex Simler Vrsin Procopius also holdeth this precept Thou shalt make to thy selfe no graven image to be the second So also Rupertus lib. 3. cap. 32. Now the reasons to strengthen this opinion against the first which the Romanists follow are these 1. Because those precepts which differ in sense and matter are divers and not one such are the first Thou shalt have no other Gods c. and the second Thou shalt make no graven image for one may offend in the first as they which worship the Sunne and Moone and yet make no graven image and some may transgresse in the second and not in the first as the Romanists themselves which worship graven images and yet we will not thinke so hardly of them that professedly they would make other Gods So then the matter of these two Commandements being divers as the first shewing who and none other is to be worshipped the second in what manner they must be two precepts and not one 2. The distinction which Moses maketh is to be observed the last Commandement of not coveting the neighbours house and wife are joyned in one verse as shewing but one Commandement but these two are severed in two verses which sheweth a division and distinction of the precepts the matter also differing for otherwise in the fourth Commandement there are divers verses but the agreement in the matter sheweth that they all belong unto one precept 3. The last Commandement which they divide into two shall be proved afterward when we come to that place to be but one whole and entire Commandement and this one reason shall suffice in this place because Moses repeating this last precept Deut. 5.21 doth put in the first place Thou shalt we covet thy neighbours wife which is here placed in the second so that if they were not all one Commandement it would be uncertaine which should goe before the other As for the reasons of the contrary opinion they are of no value Augustine would have but three precepts in the first table to expresse the Trinity but the beleefe of the Trinity is commanded in the first precept directly and therefore need not bee insinuated in the number Another reason is because man oweth three things unto God fidelitatem reverentiam cultum fidelity reverence worship Lyraâ— As though worship also includeth not reverence Ferus maketh other three the first precept requireth us to worship God in heart the second to confesse him with the mouth the third to acknowledge him in our workes All this being acknowledged that this must bee yeelded unto God yet another precept must of necessity goe before as the foundation of the rest that wee must acknowledge but one onely true God QUEST XI Whether all Morall precepts as of loving of God and our neighbour be reduced to the Decalogue NExt followeth to bee considered whether all Morall duties may bee reduced unto these ten Commandements 1. It will be objected that they are not because there is no mention made in the Decalogue of the love of God and our neighbour therefore all Morall precepts are not thither referred To this 1. Thomas answereth that these precepts are written in the heart by the law of nature that God and our neighbour are to bee loved and therefore they needed not to bee given in precept Contra. By the same reason then they needed not to be mentioned in Scripture at all if they were so manifest by the law of nature yea the grounds of all the Morall precepts are printed in our nature and yet the Lord thought it necessary to write them in his law 2. Burgensis answereth thus that like as in speculative artes and sciences they use to proceed from knowne and manifest conclusions and principles to those which are more obscure So the Lord propoundeth his law in the easiest and plainest precepts as in the second Commandement It is easier to abstaine from idolatry than from other kindes of superstition and in the sixth a man will abhor murder which cannot so soone decline all other wrongs and injuries These precepts of loving God above all and our neighbour as our selfe because they were hard and difficult the Lord would not propound them at the first to a rude and ignorant people but reserved them till another time when the people were growne more able and strong as in that 40. yeere in the wildernesse then Moses beginneth to explaine this law and exhorteth them to feare and serve
cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of contrary things of life and death peace
Quia nulla nobis rationâ— sociantur because they are not partakers of reason with us thus August lib. 1. de civitat Dei cap. 20. 2. Thomas useth this reason Non est peccatum uti illis quae sunt subdita hominis potestati c. It is no sinne to use those things which are subject to mans power and made for mans use for there is a certaine naturall order that plants are for the nourishment of beasts and beasts feed one upon another Omnia in nutrimentum hominum c. and all are appointed for the nourishment of man and the Lord hath given unto man this liberty As the greene herbe have I given you all things Gen. 9.3 The Apostle also sheweth the Lawfulnesse hereof Whatsoever is sold in the shambles eat yee and aske no question for conscience sake 1. Cor. 10.25 Thom. in opuscul 3. Cajetane addeth further that it is lawfull to kill beasts Vt vescamur eis vel ne molesta sint nobis To feed upon them or that they be not noisome unto us 4. And the word ratzach here used in the opinion of the Hebrewes signifieth properly to kill a man and therefore there need to be no doubt made of the lawfulnesse of killing other creatures for mans use Simler Cajetan QUEST III. Of the divers kindes of killing THou shalt not kill There are divers kindes of killing some doe kill the soule onely some the body only some both the body and soule 1. They kill the soule which seduce and pervert it as therefore the Devill is said to be a murderer from the beginning Ioh. 8. In quantum traxit ad peccatum because hee drâ—w our first parents into sinne 2. The body and soule is killed two wayes occidendo pragnantes in killing of women with childe for so the infant conceived is deprived both of body and soule Secundo interficiendo seipsum secondly when one killeth himselfe for beside the death of the body they bring their soule into danger Thom. in opuscul 3. The body is killed also divers wayes for Homicidium est internum externum murder is either inward or outward the inward is of two sorts either conceptum conceived as in anger hatred desire of revenge which our Saviour forbiddeth Matth. 5.22 or permissum when it is permitted or suffred when one consenteth unto another mans death Rom. 1.31 They doe not only the same things but favour them that doe them Pelarg. Thom. The externall is committed three wayes manu by the hand as in beating wounding and lastly killing or ore with the mouth in railing reviling giving evill counsell and adjutorio by ministring helpe and so being accessary in killing Thom. This externall murder is either Verbis exâ—ptatum gestu attentatum opere designatum wished in word attempted in gesture or designed in deed Pelarg. QUEST IV. How the soule is killed by evill perswasion FIrst then the seducing and perverting of the soule is a principall breach of this Commandement as Piscator well observeth that seductio animae the seducing of the soule is one of the transgressions of this precept 1. Augustines reason is taken from the practice of the Devill Homicida Diabolus non gladio armatus c. verbum malum seminavit occidit The Devill is a murderer he came not unto man with armour or weapons he sowed evill seed by tempting them and so slew them In Ioan. tract 42. 2. Thomas useth this reason Occidunt animam auferendo vitam gratiae They slay the soule by taking away the life of grace So Augustine concludeth Si fratri tuo mala persuades occidis If thou perswade evill unto thy brother thou killest him ibid. QUEST V. That it is not lawfull for a man to kill himselfe SOme thinke that by this precept man is forbidden to kill another but not himselfe But that it is a speciall offence against this law for any man to lay violent hands upon himselfe it may be thus shewed 1. Augustines reason is Neque enim qui se occidit aliud quà m hominem occidit Neither hee which killeth himselfe doth any other than kill a man 2. Pelargus useth this reason Praeceptum eum ipsum comprehendâ— cui praecipitur A precept being simply propounded without any other addition comprehendeth him also to whom the precept is given in that it is said therefore Thou shalt not kill it is insinuated that thou shalt not kill thy selfe 3. Because our life is the gift of God it cannot be taken away from whomsoever without great impiety and Facit injuriam humano generi he that killeth himselfe doth wrong unto humane society in depriving the Commonwealth of a member thereof Basting 4. The same reasons why a man should not kill his neighbour because he is the image of God hee is our flesh and one of Christs members for whom he died are strong to perswade one not to kill himselfe for no man ever hated his owne flesh Vrsinus 5. Whereas it is objected that Sampson killed himselfe the answer is he did it Instinctu Spiritus Dei By the instinct of Gods Spirit so that hee did it Authoritate Dei By Gods authority Thomas QUEST VI. The inward murder of the heart forbidden NOt only the externall act of murther is here forbidden but the internall also by hasty rage malice hatred envy and such like 1. Lex Dei spiritualis est The law of God is spirituall and therefore iâ— bindeth not only the hands and tongue but the heart also and affections as our blessed Saviour the best interpreter of the law teacheth If one be angry with his brother unadvisedly he shall be culpable of judgement Matth. 5.22 Gallas 2. Another reason is because he qui irascitur sine causa quamum ad voluâ—â—â—tem homicidium fecit which is angry without a cause in respect of his owne will and purpose hath committed manslaughter Chrysost. hom 11. in Matth. Therefore the Apostle saith He that hateth his brother is a manslayer 1. Ioh. 3.15 3. Bonus medicus non solum tolliâ— malum quod apparet sed etiam radicem removet infirmitatis A good Physitian doth not only take away the evill that is apparent but also removeth the very root of the disease Thomas Therefore our Saviour biddeth not only to take heed of murther but of anger also ex ira enim homicidium generatur for homicide or murther is ingendred by anger and rage Chrysostome 4. And where the effect is forbidden there also the cause and occasion thereof is restrained as God would not have us to hurt our brother so he would have all occasions thereof to bee cut off Vrsinus QUEST VII What things are to be taken heed of in anger COncerning anger and rage which is the inward killing five things are here to be taken heed of 1. Ne citò provocatur that it be not soone provoked as S. Iames saith Loe every man be swift to heare slow to speake and slow to wrath chap. 1.19 And there be two reasons why anger
evill but wait upon the Lord and he shall save thee Prov. 20.12 3. Observ. Surfetting by eâ—cesse forbidden FUrther by this precept they are condemned qui luxu se occidunt c. which kill themselves with surfetting and drunkennesse riot and excesse Basting whereupon often ensueth also quarrelling and wounds as the Wise-man sheweth To whom is woe to whom is strife c. to whom are wounds without cause to whom is rednesse of the eyes to them that tarrie long at wine Prov. 23.29 30. The seventh Commandement 1. Questions discussed QUEST I. Of the order and negative propounding of this Commandement THou shalt not commit adulterie 1. This Commandement very fitly followeth after the other Thou shalt not kill Quia post injuriam quae infertur personae nulla est major quà m illa quae infertur conjunctae Because next after the injurie done to the person there is none greater than that which is offred unto the joynt person for they two shall be one flesh Thom. in opuscul So also Lyranus 2. This Commandement is propounded negatively rather than affirmatively because the negative is more generall than the affirmative Tum quoad tempâ—ra quà m personas both in respect of the time and persons for at all times and in all places it is unlawfull to kill to commit adulterie c. but at all times and in all places wee must not honour our parents and for the persons wee must not offer violence or wrong unto any but for the affirmative it is impossible to doe good to all Thom. in Epist. ad Roman cap. 13. See before quest 1. upon the sixth Commandement QUEST II. Whether the uncleane desire of the heart be forbidden in this precept IN this Commandement not onely the impuritie of the bodie but of the soule also is forbidden and chastitie commanded in both Gregories opinion is that God Per hoc praeceptum non peccata cogitationis sed operis resecuit c. Doth not by this precept cut off the sinfull thoughts but the sinfull act and that Christ afterward in the law Cogitationes hominum religavit Did bind also the thoughts of men In Ezech. homil 13. Augustine also is of opinion that in this precept Ipsum opus notatum est The worke of uncleannesse it selfe is noted but in the other Thou shalt not covet Ipsa concupiscentia the very concupiscence because saith he sometimes it may fall out that a man may commit adulterie cùm non concupiscat illam when he doth not covet her but upon some other cause doth companie with her Aliquando eam concupiscat nec ei misceatur poenam timens Sometime he may covet her and not company with her fearing the punishment in quaest 71. in Exod. Contra. 1. Our Saviour Christ doth not adde any thing to the law of Moses or bringeth in any new interpretation but doth free and cleare the law from the grosse and corrupt gloses of the Scribes and Pharisies delivering the true sense and meaning thereof as it was first given unto the people And therefore Chrysostome well saith Vt per concordiam mandatorum ipse inveniatúr author legis fuisse gratia That by the agreement of the Commandements in the old and new Testament the same may be found to bee the author of the law and of grace in Matth. hom 11. And that even the inward concupiscence and desire was forbidden in the old Testament it is evident by Iobs practice in whose heart the morall law was written I have made a covenant with mine eyes why then should I thinke on a maid chap. 31.1 2. Concerning Augustines opinion the concupiscence which is joyned with a full purpose onely wanting opportunitie and being restrained by feare from the externall act is a breach of this Commandement and not of the last as our blessed Saviour expoundeth Matth. 5.28 What kinde of concupiscence is prohibited in the last precept and how it differeth herein ftom this shall bee shewed afterward when wee come to that place 2. And that commixtion which hath no concupiscence nor consent of will being violent and forced as in them which are ravished it is no adulterie at all which alwayes proceedeth out of the heart 3. But that the inward sanctimonie and puritie of the minde is here commanded and the contrarie forbidden it is thus proved 1. By the definition of puritie and chastitie which is to be holy both in bodie and spirit as S. Paul describeth a true Virgin 1 Cor. 7.34 So the same Apostle 1 Thess. 5.23 That your whole spirit soule and bodie may be kept blamelesse unto the comming of our Lord Iesus Christ. 2. Both the soules and bodies of the faithfull are the Temples of the Spirit and therefore ought to be kept holy 1 Cor. 3.16 Know yee not that yee are the Temple of God and that the Spirit of God dwelleth in you if any destroy the Temple of God him shall God destroy Basting 3. Chrysostome urgeth these foure reasons first from the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence Matth. 5.28 4. Secondly from the analogie and correspondencie which it hath with other Commandements that Irasci proximis sine causa to be angrie with our neighbours without cause is a breach of the precedent Commandement Thou shalt not kill So Concupiscere mulierem alienam c. to desire a strange woman though the act of concupiscence follow not is against this precept 5. Thirdly in respect of God Qui non tantum opus hominis aspicit quantum cor Who doth not so much looke unto the worke of man as to his heart 6. Fourthly because concupiscence is the cause of adulterie Omne adulterium ex concupiscentia All adulterie proceedeth from concupiscence as our blessed Saviour sheweth Mark 7.21 Even from the heart of man proceed evill thoughts adulteries fornications c. Quomodo ergo tolletur adulterium nisi pracisa fuerit concupiscentia c. How then shall adulterie be taken away unlesse concupiscence be first cut off Homil. 12. in Matth. Seeing then that the effect that is adultery and outward uncleannesse is forbidden in this precept it followeth also that the very cause thereof which is concupiscence should be restrained QUEST III. Other acts of uncleannesse beside adulterie here forbidden COncerning the externall act of uncleannesse which is in the very letter of this precept prohibited the Hebrewes are of opinion that onely concubitus adulterinus the adulterous act is here forbidden But this opinion is easily convinced 1. Tostatus urgeth this reason Qui prohibet minus malum à fortiori prohibet majus c. He that forbiddeth the lesse evill doth much more prohibit the greater evill for there are more unlawfull acts of uncleannesse than adulterie as those unnaturall sinnes committed either with another kinde as with brute beasts which is monstrous or with the same kinde and with the same sex as Sodomitrie and abusing of the male or with the
same sex but in degrees forbidden such is incest with those that are neerely joyned in affinitie and consanguinitie and though none of these fall out yet if by violence any be forced to uncleannesse as in the ravishing and deflowring of wives or Virgins all these are more odious than adulterie and therefore they are likewise forbidden 2. Vrsinus thus reasoneth The end and scope of this precept is to be considered which is to preserve chastitie and to maintaine matrimonie whatsoever then is contrarie hereunto is forbidden and therefore all acts of uncleannesse as well adulterie as others which are against chastitie and matrimoniall sanctitie are here restrained 3. Calvin addeth further Lex est juste vivendi perfecta regala The law is a perfect rule of righteous living therefore not one kinde of uncleannesse but all whatsoever are in this precept restrained which are against righteous and upright living as all unnaturall uncleannesse incest fornication all pollutions wherewith the bodie is defiled QUEST IV. Of the sinnes of unnaturall lust THe unnaturall sinnes of uncleannesse are of three sorts 1. Those which are committed with another kinde as with brute beasts Levit. 18.23 Thou shalt not lie with any beast to be defiled therewith which enormous and monstrous sinne doth violate the law of nature and bringeth a great infamie upon mankinde in that any should bee found among them of such beastly and vile inclination Tostat. qu. 23. And herein is discovered the wickednesse and corruption of mans nature which without Gods grace is prone even unto the most vile monstrous and ugly sinnes 2. Another kinde of unnaturall lust is that which is committed with that sex which is not for that naturall use which was the sinne of the Heathen When man with man wrought filthinesse Rom. 1.27 Such were the Sodomites which with one consent came from all quarters of the Citie and beset Lots house and would have offred villanie unto the two young men which were indeed two Angels whom Lot had received into his house Genes 19. These whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liers with men with others there named are without their great repentance excluded the Kingdome of heaven and inheritance of God 1 Cor. 6.9 3. The Apostle in the same place nameth also the third unnaturall sinne of lust of those whom the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effeminate wanton and lascivious persons molles as the Latine Interpreter translateth who doe commit uncleannesse with the same kinde with the same sex and with the same person that is with themselves in the voluntarie emission of their nature such as was in part the sinne of Er and Onan the sonnes of Iudah whom the Lord destroyed for their wickednesse Gen. 38. these are so called molles tender delicate effeminate Quia nullam tristitiam tolerare possunt because they can endure no griefe in resisting of carnall concupiscence Tostat. quast 22. QUEST V. Why some kinde of uncleannesse is not forbidden by humane lawes BUt here the question will bee demanded what the reason is seeing this kinde of filthinesse is odious before God and man and by the Word of God condemned yet the lawes of men make no provision against it Hereof two reasons may be rendred 1. Because this kinde is committed secretly so that it cannot bee proved by witnesse and so by due proofe be censured such sinnes the lawes of men specially provide for as may be by witnesse or other evidence manifested now this uncleannesse can hardly be brought to light but by the parties themselves who are not so impudent as to act any such thing in open view as the Priest of Priapus standing aloft upon the staires used to shew his privie parts unto the people to provoke their beastly lust So also other secret sinnes as the adulterie and murther of the heart mens lawes cannot meet with unlesse they be such as are against the state of the Prince and Commonwealth for then even such thoughts and purposes though they take no effect yet if they can be discovered as by the confession of the parties or by their fellow conspirators are worthily punished Tostat. quaest 22. 2. Another reason is because Solos actus justitiae mandat humana lex humane lawes onely command the acts of justice and forbid all such acts whereby one hurteth another and so humane societie is hindred hereof it is that intemperance prodigalitie pride cowardlinesse and such like are not censured by humane lawes because they are no acts of injustice tending to the hurt of others So other acts of uncleannesse as of adulterie incest rape are by law restrained because the hurt and disgrace of others is thereby procured but this mollicies licet sit actus intemperantia non est tamen actus injustitia c. This effeminate pollution of the body by it selfe though it be an act of intemperancy yet it is no act of injustice because none other is hurt thereby which thing humane lawes especially provide for Tostâ— quâ—st 22. QUEST VI. Of the greatnesse of the sinne of adulterie THou shalt not commit adulterie Here by the very letter of the law that grievous and hainous sinne of adulterie is forbidden the greatnesse of which sinne is thus amplified and set forth 1. Ambrose thus describeth the sinne of adulterie God made two in the beginning and commanded that they two should be as one flesh Quod unum separas corpus c. naturae adulterium est In that thou doest separate one bodie c. thou doest adulterate nature c. First therefore by adulterie the holy institution of God is violated which maketh man and wife but one flesh Ambros. Hexemer lib. 5. cap. 7. 2. Chrysostome multiplieth many reasons together Qui capta uxore post hoc carnis remedium alieâ—â— injuriatur nullam veniam consequitur hoc jam lascivia est c. He that having taken a wife wrongeth another woman shall hardly finde pardon for this is a sinne of wantonnesse 3. Si suam repudiare alii vacare non licet c. If it be unlawfull for a man to put away his wife and use another which is a kinde of adulterie how much more is he to be blamed qui suae aliam addit which joyneth another to his wife 4. Againe the greatnesse of the sinne of adulterie appeareth by comparing it with other great sinnes it is so hainous before God Vt si â—xor ab Idolatra viro ipso nolâ—nte discedat puâ—â—atur sin ab adultero minimè That if the wife depart from an husband that is an Idolater against his will shee is punished if from an adulterâ—â— she is not the first the Apostle sheweth that it is unlawfull for a woman to depart from an unbeleeving husband being willing to dwell with her 1 Cor. 7.13 but for adulterie the wife may be dismissed Matt. 5.32 5. Further by comparing of the effects together this sinne appeareth what it is Qua cum infideli habitat non est immunda
the law of Christ but that much was permitted and tolerated unto the Jewes onely for the hardnesse of their heart as our blessed Saviour sheweth Matth. 19. 2. Some doe urge the lawes of men and the greater punishments which have beene laid upon women for adulterie rather than upon men and that therefore the sinne of the woman should bee the greater But this sheweth not the greatnesse of the sinne before God but the greater inconvenience that is brought upon the civill and politike state which the lawes of men seeke chiefly to preserve by the adulterie of the woman rather than of the man 3. Some thinke that it is a greater sinne in the man because of his authoritie quia vir caput mulieris because the man is head of the woman and the Apostle biddeth that women if they would learne any thing should aske their husbands at home 1 Cor. 14.35 Est ergo vir doctor mulieris The man then is the womans teacher then as the Priest sinneth more than a lay man because he is his teacher so the man doth more grievously offend than the woman Thomas in opuscul But this proveth not that the sinne of the man simply is greater than the sinne of the woman but in a certaine respect 4. Wherefore the best answer is that the sinne of adulterie in some respects is equall in both sexes and in some other greater both in the one and the other 1. In regard of the law of Matrimonie whereby they have given their faith each to the other the sinne seemeth to be equall for the man hath no more power over himselfe in this behalfe than the woman as S. Paul teacheth 1 Cor. 7.4 and therefore by Moses law as well the adulterer as the adulteresse was to be put to death 2. But in respect of the qualitie and condition of the person because the woman is the weaker vessell and the man is the head of the woman and of the more strength this sinne is greater in the man because hee therein give than evill example to the weaker partie and teacheth her an evill lesson Ecclesiasticus 9.1 3. But the inconveniences considered that follow hereupon as the ignominie and shame of houses the confusion of inheritances and the obtruding of false heires by the adulterie and false play of women their sinne is thought to exceâ—d Simler Which might be the reason also why among the Jewes the men were permitted to have divers wives but not the women to have divers husbands QUEST IX Whether adulterie be now necessarily to be punished by death SOmewhat here would bee inserted concerning the punishment of adulterie by the sentence of death wherein there are these three opinions 1. Some thinke that adulterie ought to be punished capitally according to the judiciall law of Moses and not otherwise Piscaetor giveth divers reasons hereof but two especially I will single out 1. Delicta temporibus naturam suam non mutant Sinnes doe not change their nature in time 2. Deus naturam suam non mutat Neither doth God change his nature so that he hateth sinne no lesse now than in times past neither will he have it lesse punished Praefat. in Exod. Contra. 1. The nature of sinne is the same though the punishment bee altered adulterie is as grievous before God now as it was under the law but the circumstances as of place and person so also of time may give occasion of aggravating or alleviating the punishment Hee that gathered sticks upon the Sabbath was stoned to death Numb 30. because it was necessarie that the law at the beginning being then newly given should bee established by severitie But yet our Saviour excuseth his Apostles for gathering and rubbing eares of corne upon the Sabbath Matth. 12. Saint Peter pronounced the sentence of death upon Aâ—amas and Sapphira for deteining part of that which they had given to the Church for the terror and example of others yet now such dissimulation is not held to be worthie of death 2. Neither is God changed by the changing or mitigating the rigour of the law but he removing the same applieth his law according to the different respect of 〈◊〉 and persons for as well hee might bee said to be changed in the changing of other 〈◊〉 as of the ceremoniall and judicials thereto annexed 4. If all judicials annexed to the Morall law are now to be necessarily retained then the violating of the rest of the Lords day as then of the Sabbath which was in that respect morall should be punished with death and blaspheming and prophaning of the name of God by swearing as Levit. 24.16 which would seeme to be too rigorous 5. And seeing the times of the Gospell are the times of mercie and those under the Law were the times of rigour and severitie to abate somewhat of the rigorous punishments of the Law not leaving sinne unpunished may seeme not unlawfull 2. Another opinion is that adulterie is not at all now to be punished by death for our Saviour would not condemne the woman taken in adulterie Ioh. 8. Contra. 1. Upon that example of Christ it cannot be gathered that it is unlawfull to censure adultery by death for it would follow as well that adultery is not to be punished at all because Christ inflicteth no punishment at all upon her onely this may be inferred that by Christs silence and forbearance it appeareth that the punishment of adultery by death is not necessary for if his will had beene that the rigour of that law should stand in force our Saviour needed not to have feared their trap lest they should have condemned him of rigour and severitie if he had judged her worthie of death and if he had repealed that law they would have accused him as contrarie to Moses 3. This then may bee collected by Christs silence and connivence that it is not necessarie that adulterie should alwayes and in all places be sentenced unto death but rather that it is left indifferent that neither those Churches are to be condemned of too great severitie which follow the president of Moses judicials herein nor yet they are to be accused of too much lenitie which judge adulterie otherwise than by death as they see it best to fit their estate so that the severitie of the punishment be answerable to the quality of the sinne By Moses law they which committed adulterie were to die the death that is if it were duplex adulterium that both the adulterer and adulteresse were married or if the woman were anothers wife Levit. 20.10 otherwise it was not death for a married man beside his wife to have a Concubine or to one wife to take another so shee were not anothers wife What will they thinke now of such single adulterie that would have it revenged by death they have no president in Moses law for the punishing of this kinde of adulterie by death then it is evident that all adulterie by the law of Moses was not adjudged to
may bee some blemish and imperfection in the manner seeing our best actions are stained as the Prophet saith All our righteousnesse is 〈◊〉 filthie clouts Isai. 64.4 3. If veniall sin be taken for a small offence wee denie not but that such blemishes are found in matrimoniall duties which are tolerated and covered in mariage according to that excellent saying of Augustine Libidinis voluptas non propter nuptias cadit in culpam sed propter nuptias accipit veniam The pleasure of lusts doth not take blame because of mariage but for mariage sake doth receive pardon Lib. 1. de concupis cap. 15. 4. But mortall or deadly sin in mariage there is none that is in his sense haynous and grievous for if his meaning be that the fleshly desire would extend it selfe to another that is coveteth strange flesh this is not incident unto any act of mariage but is a violating of mariage by adulterous and unchaste thoughts And if there could be any sâ—ch mortall and deadly sin in the duties of mariage what is become of that saying of the Apostle concerning the giving in mariage Hee sinneth not 1 Cor. 7.36 which also may bee understood of the duties of mariage Augustine hath this worthie saying Sicut bono uti malè malum est ita maleâ—ti bene bonum est benè utitur bono continentiam dedicans Deo bono utitur malè continentiam dedicons idolo malo utitur male concupiscentiam relaxans adulteriâ— bene utitur malo concupiscentiam restringâ—â—s connubio As it is evill to use a good thing evill so it is good to use an evill thing well as hee useth a good thing well that dedicateth his continencie unto God hee useth a good thing evill that dedicateth his continencie to an Idoll hee useth an evill thing evill that doth loose the reines of his concupiscence to adulterie he useth an evill thing evill who restraineth his concupiscence to matrimonie August cont Pelag. 1.19 If he doe an evill thing well that limiteth and keepeth his concupiscence within the bounds of mariage hee then cannot sinne mortally V. Confut. Against Tostatus that would not have simple fornication punished by humane lawes AGainst Tostatus here also worthily exception is taken who justifieth this defect and imperfection in humane lawes he meaneth such as are practised among the Romanists which doe not punish simple fornication these are his words Injustissima civilis lex esset qua â—eretrices tolleret That should be a most unjust Civill law which should take away strumpets and punish simple fornication c. Wee will see and examine his reasons 1. Civill lawes are only to restraine such sins whereby justice is violated and injurie done unto another but in fornication there is no act of injustice Non est ibi aliqua persona cui inferatur injuria There is no person there to whom any injurie can bee done Contra. There is a manifold wrong committed in single fornication 1. They offer wrong and dishonour unto Christ in making the members of Christ the members of an harlot 1 Cor. 6.15 2. They injurie themselves in sinning against their owne bodies in defiling and polluting them ibid. vers 18. 3. They doe wrong unto their posteritie bringing upon them the shame of bastardie making them illegitimate and disenabling them to inherit 2. If humane lawes should punish fornication it would give occasion unto adulterie incest Sodomitrie seeing the most in a common-wealth are weake and imperfect and if they were restrained from this smaller vice they would fall into greater enormitieâ— Contra. 1. As though God hath not appointed a remedie against fornication and all other uncleannesse by lawfull matrimonie shall men make themselves wiser than God and seeke to cure one evill by another 2. And thus the divine order is perverted among the Romanists for they restraine mariage and give way unto fornication and therefore it is no marvell if among them such unnaturall lusts doe reigne Bernard well sheweth the reason thereof Tolle de Ecclesia honorabile conjugâ—um c. Take away from the Church honorable matrimonie he saith not take away harlots and brothel houses as Tostatus doth shal ye not replenish it with incestuous persons with concubinaries Sodomiticall vices c. supeâ— Cant. serm 66. 3. Humane lawes are not to forbid all sinnes because Homo legem ponens non potest dare gratiam praeservativam c. because man making a law cannot give preseruing grace to keepe it and this was the cause why Lex Mosis non prohibâ—bat omnia vitia Moses law did not forbid all vices because therein was no grace given or helpe ministred to avoid them therefore some things were permitted among them as to take usurie of the Gentiles to give a bill of divorcement and such like So Tostatus quaest 23. Contra. 1. By this reason humane lawes should forbid no sins because Gods word not mans law giveth grace to abstaine from any sin 2. Neither is there any sin forbidden in the new Testament against the morall law which is not prohibited in the old as it may appeare by our blessed Saviours interpretation of the law Mat. 5. wherein he giveth no new law but only expoundeth the old 3. Though Moses law gave no grace to keepe it yet because it was a Schoolemaster to bring us unto Christ Gal. 3.19 it was fit it should be a perfect law and containe a strict rule of all righteousnesse that men the rather should bee driven unto Christ seeing themselves to come so farre short 4. The toleration of some things among the Israelites for their hardnesse of heart sheweth not a defect in the law but an imperfection in them that could not bee subject to the perfect rule of the law 5. And concerning the punishment of fornication it was not omitted in Moses law for although fornication with one were recompenced with marriage and paying of the dowrie Deut. 22.24 yet if a daughter in Israel did play the whore she was stoned to death ibid. vers 21. And seeing the law saith There shall not bee a whore of the daughters of Israel Deut. 23.17 how dare any defend the tolerating and suffering of whores in a Christian Common-wealth 4. Morall observations 1. Obser. Against shamelesse adulterers that thrust themselves into the Congregation of the Lords people THou shalt not commit adulterie This sin being so haynous in the sight of God whereby both the ordinance of God is perverted and matrimoniall faith mutually given violated and the Temples of the holy Ghost defiled hereby their impudencie unshamefastnesse and profanenesse is evident that being guiltie of this sin dare presume to come into the Lords house to offer themselves to heare the Word to receive the Sacraments or communicate in any other exercise of religion against whom the Prophet thus enveigheth Will you steale murther commit adulterie c. and come and stand before me in this house whereupon my name is called and say wee are delivered though wee have done all these
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
first rules of direction there needed not be any law given of them but they are of the second sort so knowne by the law of nature as that many doe doubt of them and doe erre about them 2 The old law was the ministration of death not of it selfe but occasionaliteâ— by occasion because it commanded such things as were not in mans power to keepe and so the morall precepâ—s also did mortifie and kill Quia importabant difficultatem ad conservandum ea Because they did bring in a difficultie or rather impossibilitie to keepe them therefore in this respect there was no difference betweene the old law and the Morall law Tostat. quast 32. QUEST VIII Of the perfection and sufficiencie of the morall law BEside it will be thus objected against the sufficiencie of the morall law 1. Because the law prescribeth onely duties concerning God and our neighbour it speaketh nothing of the sinnes of man toward himselfe 2. It forbiddeth perjurie whereas blasphemie and heresie were as needfull to be forbidden 3. The precept of the Sabbath is expressed whereas there were many other festivities as of the Passeover Pentecost and others which the Israelites were bound to keepe 4. The dutie toward parents is commanded but not the love of parents againe to their children 5. The inward act of murther is not forbidden as the inward act of adulterie namely concupiscence therefore there is not a sufficient enumeration in the morall law of all morall duties Contra. 1. That the Morall law is perfect and every way sufficient it appeareth first by the generall contents thereof in prescribing all kinde of duties both toward God and man For first as three things are to bee performed to terrene governours namely fidelitie reverence and obedience so likewise the like duties but in an higher nature and degree are required toward God 1. Fidelitie in acknowledging him our onely God which is commanded in the first and second precept 2. Reverence in the third not to prophane his glorious name 3. Obedience and service which is performed in consecrating the seventh day wholly unto Gods worship Toward our neighbour our duties are either speciall toward those to whom we are bound by any speciall kinde of benefit as we are to our parents and superiours which is required in the fift precept or generally toward all in forbearing to doe them any hurt first either in deed as in their single person concerning their life or their coupled person touching their wife or in their goods we must not steale either in word where false witnesse bearing is forbidden either in heart as in the tenth Commandement There can be no dutie rehearsed appertaining to God or man which is not comprehended under some of these therefore the Decalogue containeth a perfect law 2. Now for answer to the objections in particular 1. It was not necessarie that any particular precept should bee given as touching the duties of man toward himselfe both because nature is not so corrupted in such duties but that a man still retaineth love to himselfe as it is in our love toward God and our neighbour 〈◊〉 also for that the rule of our love toward another is taken from a mans love toward himselfe he shall love his neighbour as himselfe therefore this is presupposed as granted of all and as a ground of the rest that a man loveth himselfe 2. The law giveth instance of the more generall and notorious transgressions such as at the first would be acknowledged of all and therefore because perjurie is more generall and more easily discerned than blasphemie or heresie under that the rest are understood 3. The other festivals were memorials of particular benefits which concerned the Israelites onely as the passeover and feast of Tabernacles of their deliverance out of Egypt but the Sabbath is a memoriall of the generall benefit of the creation which concerneth all nations therefore this precept concerning the Sabbath onely of all other festivals was onely to be inserted in the morall law 4. The love of parents toward their children though it be naturall yet the dutie of children toward their parents is more agreeable to the law of nature and the contrary namely their disobedience more unnaturall and therefore instance was to bee given in this rather than in the other and beside the names of father and sonne being Relatives the duties of each toward other are reciprocall and one may bee inferred upon the other 5. The concupiscence is expressely forbidden rather than the first motion of anger and revenge 1. Because it is harder to resist the motion of concupiscence than of rage and revenge and wee are more apt to sinne by that than this 2. Because the inward wrath and purpose of revenge Nâ—scitur ex concupiscibili beginneth with a desire for there are two things in revenge ipsa persequntiâ— id quod persequimur that which we pursue and pursuit it selfe that which we pursue we judge to be evill and so hate it but the action of pursuit we thinke to be good namely to seeke revenge and so we thinke it good and desire it Seeing then all kinde of coveting and desire is forbidden even that also is included from the which rage and revenge taketh beginning but in the other kinde of coveting when wee propound unto our selves an object of some delectable or profitable good both the thing which is pursued with desire is judged good and the action it selfe of pursuing it with desire Sic fere Tostat. quast 24. But the better answer is why the first motion of anger is not expressely forbidden as of concupiscence because anger never riseth but with the consent of the will and therefore being a voluntarie motion it belongeth to the other precept Thou shalt not kill but concupiscence which is involuntarie and hath not the full consent of the will is forbidden in the tenth precept See more of this difference before quâ—st 1. QUEST IX Of the abrogation of the law NExt unto this question of the perfection of the law it followeth to consider of the perpetuitie and continuance of it for in some places the Scripture testifieth that Christ came to fulfill the law not to destroy it Matth. 1.17 and some where againe it so speaketh as though the law were abrogated aâ— Rom. 6.14 Yee are not under the law but under grace Heb. 7.12 If the priesthood be changed there must of necessitie be a change of the law For the solution hereof thus much is to be added here though this question partly be touched before 1. First then concerning the ceremoniall law which was prescribed unto the Jewes to be observed in the worship of God it is wholly abrogated 1. Because the bodie being come the shadow must give place but all those ceremonies in their sacrifices purifications festivals and the rest were shadowes the bodie is Christ Coloss. 2.17 Ergo. 2. Those ceremoniall observations were tied unto a certaine place first to the Tabernacle then to the Temple
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
very conscience is polluted Vrsin 4. In the glorious state of the Saints in the next life the obedience of the Saints shall bee perfect and they shall wholly be conformable to the will of God and then we shall be just not onely by the imputative justice of Christ sed propria essentiali justitia but by a proper essentiall justice and then we shall fully be made like to the image of Christ as the Apostle saith Rom. 8.29 Those which he knew before he also predestinate to be made like the image of his Sonne Marbach Now the contrarie objections are these 1. Object The works of the Spirit are perfect but good works in the regenerate are the works of the Spirit therefore they are perfect Answ. This argument proceedeth from that which is simpliciter simplie and absolutely said to bee of the Spirit to that which secundum quid after a sort is of the Spirit the works of the faithfull are not absolutely the works of the Spirit but they are so the works of the Spirit as they be also our works so they are pure as they proceed of the Spirit but impure and imperfect as they are wrought by man 2. Object They which are conformable to the image of Christ have perfect works The faithfull are conformable in this life to the image of Christ Ergo. Answ. The proposition is true onely of those which are perfectly conformable but so are not the faithfull in this life but onely in part as the Apostle saith 1 Cor. 13.12 Now I know in part and as our knowledge is so is our obedience both imperfect 3. Object There is no condemnation to the faithfull Rom. 8.1 therefore their works are perfect Answ. The argument followeth not for the privilege of the faithfull and their exemption from condemnation dependeth not upon the perfection of their works but upon the perfection of Christs righteousnesse imputed to them by faith 4. Object Christ at his comming shall render unto every one according to his works but it standeth not with Gods justice to give a perfect reward unto imperfect works therefore the works of the regenerate because they shall be perfectly rewarded are perfect Answ. 1. The obedience of the faithfull shall bee perfectly rewarded not according to the law of works but according to the law of faith whereby the righteousnesse of Christ is imputed and is rewarded in them being theirs by faith as fully as if it were their owne 2. Yet Christ shall judge also according to their works not as causes of the reward but as testimonies and lively arguments of their faith Vrsin 5. Object The Scripture ascribeth perfection to the works of the Saints as it is said of Noah Gen. 6.9 that he was a just and perfect man in his time so Hezekiah saith 2 King 20.3 I have walked before thee with a perfect heart Answ. 1. These and the like sayings must be understood de perfectione partium non graduum of the perfection of the parts of obedience not of the degree of perfection that is the faithfull doe exercise their obedience in every part of the law but not in a perfect degree or measure 2. They are said to bee perfect in comparison onely of such as were weake and imperfect 3. And further their sinceritie and perfection is understood as being opposite unto dissimulation and hypocrisie that their heart was perfect toward the Lord that is unfained without any dissimulation in which sense the Prophet David saith Iudge me according to mine innocencie Psal. 7.8 6. Object The Apostle saith Whosoever is borne of God sinneth not 1 Iohn 3.9 the faithfull then being borne of God sinne not Answ. The Apostle understandeth here not the dwelling of sinne but the reigning of sinne for otherwise he should be contrarie to himselfe who had said before chap. 1.8 If we say we have no sinne we deceive our selves and the truth is not in us They which are borne of God sinne not that is sinne though it remaine in them it reigneth not in them as S. Paul saith Though we walke in the flesh we doe not warre after the flesh Vrsin 7. It is evident then that the law was not given to justifie men thereby as the Apostle saith Rom. 3.20 Therefore by the works of the law shall no flesh be justified in his sight for by the law commeth the knowledge of sinne This then is the end and use of the law 1. It sheweth what God is one that loveth justice and hateth iniquitie 2. It is as a glasse wherein we may see that image after the which man was at the first created which now is defaced in him by sinne 3. It is a rule and line after the which wee should square out our life and actions 4. It sheweth the corruption of our nature and so is as a schoolemaster to bring us to Christ Marbach So Augustine saith Hac est utilitas legis ut hominem de sua infirmitate convincat gratiae medicinam quae in Christo est implorare compellat This is the profit of the law to convince man of his infirmitie and to drive him to seeke the medicine of grace in Christ Epist. 200. 6. Confut. That the Morall law nor any precept thereof may be by humane authoritie dispensed with THere remaineth yet one point to be discussed whether any of the precepts of the Morall law may be by humane authoritie dispensed withall wherein the Popes Canonists have heretofore given unto their terrene god an infinite and unreasonable power for these were their conclusions that Papa potest dispensare contra jus divinum The Pope may dispense against the law of God contra jus natura against the law of nature contra novum Testamentum against the new Testament contra Apostolum against the Apostle Papa potest dispensare de omnibus praeceptis veteris novi Testamenti The Pope may dispense with all the precepts of the old and new Testament c. But herein I preferre the judgement of Tostatus a moderate writer of that side who denieth unto the Pope any such authoritie and answereth the contrarie objections 1. Object As among men the Law-maker may dispense with his law so God that gave the Morall law is therefore above the law and may dispense with it and if God may dispense then the Prelates of the Church consequently may dispense because they are in Gods stead Answ. First to the proposition this may bee answered 1. That in humane lawes which tend unto the common good the preservation of the publike state the maintenance of peace and of justice the Law-giver himselfe cannot so dispense as to overthrow the end of those lawes as that it shall be lawfull to disturbe the publike state or such like for this were to evert the very scope and end of the law but yet in particular cases he may dispense as where an order is that every one shall watch which is intended for the good of the Citie yet
the reason thereof is because shee was sold upon hope of marriage which hope because shee is frustrate of this provision must be made by way of recompense But this maid is not like to have beene abused for then it had not beene enough to let her goe out free but he should endow her also according to the Law chap 23.16 3. Oleaster thus resolveth this text This maid either her master had company with or had not if the first either she displeased afterward and then he was to redeeme her that is to set her free or shee pleased then the father either tooke her to wife and so he was to use her as his wife on his sonne then hee should use her as his daughter or if he tooke another wife he was to provide all necessary things for her Now if her master had not knowne her she was to serve him to the yeere of Jubile unlesse shee before redeemed her selfe Contra. Oleaster faileth here in these points 1. Hee taketh redeeming for setting her free without money whereas redemption of a servant was not without money 2. If he had defiled her he was not only to set her free but to endow her as before is shewed 3. If â—he maid was to serve him to the yeere of Jubile the maid servants should have lesse privilege than the Hebrew men servants that were to serve but six yeeres whereas this Law intendeth them greater favour 4. This then is the summe of the Law A man buyeth a maid servant an Hebrewesse he was either to suffer her friends to redeeme her or to marry her himselfe or give her to his sonne if none of these he was either to keepe her still providing all things necessary for her or to let her goe out free for nothing Iun. QUEST XXXIV Of the end scope and intent of this Law NOw concerning the end of this Law it is to be considered 1. That the father which should either of any unnaturall affection or compelled by necessity sell his daughter might by this meanes be punished by losing all his right and interest in his daughter who did now being sold out of her fathers power in familiam Domini transire passe and was as incorporate into her masters family Iun. And so the father should be as it were bridled hereby from selling of his daughter 2. Beside this Law imposing such hard conditions upon the master in such liberall sort to provide for his servant so bought thereby also provideth ut aut non emerentur ancillae that either maids should not be bought at all though their fathers were so hard hearted to sell them aut meliore conditione servirent or they should serve with better condition otherwise than as common servants Osiand Marbach And so this Law taketh order ut nunquam capite vacent that maids should never be without an head Iun. And so taketh care for them as the weaker sex 3. Further in that the master was permitted to take his maid to his wife though he had another before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporis licitum erat that was lawfull by the sufferance and toleration of those times Pelarg 4. Againe though it were simply unlawfull for the parents to sell their children sed ne progrediatur impietat ad intolerabilem iniquitatem c. but lest such impiety should proceed to intolerable iniquity and injury this Law provideth for such as were oppressed pro tanto sed non in totum though not wholly and totally yet to keepe them within some measure Lippom. 5. But this Law was much more equall than that Law of the ancient Romans in the 12. Tables which permitted fathers to sell their sonnes not once but againe and the third time only he was excepted which had married a wife with his fathers consent which was afterward forbidden C. de lib. posth or then that Law of Constantine that one might sell his sonne for extreme need and poverty though the sonne might afterward redeeme himselfe for the condition of children so sold was more tolerable among the Hebrewes their service being but for a time Simler This Law also is more reasonable than that constitution of Iustinian tit 6. de manumission that unlesse the maid servant were married within six moneths ab hero non dimittebatur shee was not at all to be dismissed from her master Pelarg. QUEST XXXV What kinde of smiting is here meant Vers. 12. HE that smiteth a man that hee dye 1. Here percussio accipitur pro occisione smiting is taken for killing Lyran. For if a man were smitten and died not of it there was another punishment than by death vers 19. Tostat. 2. Quamvis aliquo pòst tempore meriatur c. Although he dye not presently but some while after that is so smitten he shall suffer death for it Galas 3. The words are generall He that smiteth a man whether he were an Hebrew or no Hebrew his enemy or friend ex re percussa intquitas percutientis manifestatur the iniquity of the smiter appeareth by the thing that is smitten Cajetan 4. The Latine reads he that smiteth a man volens occidere having a purpose to kill him shall dye But two exceptions are taken to this reading for if a man did smite one non animo occidendi sed animo percutiendi not with a minde to kill him but to smite him only he should dye for it Cajetane And againe if a man intended to kill and did not he was not to dye for it for although before God he be a murtherer that intendeth it in his heart yet the Law of Moses doth not punish the intent only of murther but the effect Simler QUEST XXXVI Why the murtherer was to dye the death SHall dye the death c. 1. That is shall surely dye for this doubling of the word importat majorem certitudinem importeth greater certainty Tostat. The Interlinearie glosse expoundeth Morte spirituali vel corporali Death spirituall or bodily but I preferre the other sense 2. This Law is set downe in generall that whosoever smiteth so that death follow five intendat occidero sive non whether he purposed to kill or not should dye for it but afterward follow certaine exceptions from this Law Oleaster This then is a generall Law that he which killeth should be killed againe Lippom. 3. And this Law is grounded even upon the Law of nature for like as it is agreeable to nature Vt putridum membrum abscindatur ut reliqua conserventur that a rotten member should be cut off that the rest be preserved so a murtherer is to be killed ne plures occidentur lest more should be killed Lippom. This Law is given unto Noah Genes 9. when the world was restored and here it is but repeated and renued Pelarg. 4. The Lawes of other nations herein consent with Moses the Athenians did severely punish murther expelling the murtherer from the Temples of the gods and from all society and colloquy of men till he had
happening by chance as by robbery and stealing resteth in the owner not in the keeper 2. If the theefe that stole them be found he in this case shall pay but double because the things stollen are not oxen or sheepe for then the former Law was to take place of restoring five-fold or foure-fold but money or stuffe which only were to be restored double and this was to be payed to the owner not to the keeper because he had no right in the thing neither was to make it good being lost 3. But here other considerations are supplied by humane Lawes as whether that thing be onely stollen which was committed to the keeper and all the keepers things beside were safe for here some fraud or default of his may be imagined or whether the keeper did not first offer himselfe to keepe the things delivered to him or received not somewhat for the keeping or kept them longer than the time appointed and agreed upon for in all these cases the keeper is in fault and was bound to make good the things committed unto him But these circumstances needed not be inserted into the Law because the Lord thought not good to encumber his people with such a multitude of Lawes and the Lord endued the Judges in those dayes with such an understanding heart that having but the generall principles and rules given them they could apply and accommodate them to every particular action Tostat. QUEST XI How the fraud in the keeper of trust was to be found out and punished Vers. 8. IF the theefe be not found Now the rest of this Law sheweth what course is to be taken if the theft be not apparent the keeper must be put to his oath 1. In this case either the keeper himselfe might be the theefe and deteine the things left with him and then he was to be put to his oath whether he had not used any fraud if he refused to take his oath he confessed himselfe guilty and so was charged to restore the double as followeth in the next verse But if the owner could prove a fraud in the keeper first by witnesses then he was not put to his oath for this was to be done where other proofe failed Tostatus 2. Now divers frauds might be committed by the keeper 1. For he might either deny he had the thing and so refuse to restore it and by the Imperiall lawes he that did so was condemned as infamous 2. Or he might alleage that he had it but the owner was indebted unto him in as much but this would not serve his turne for depositorius non debet objicere compensationem the keeper could not object compensation of debt and so be his owne carver as Iustinian decreed 3. The keeper might lend the thing committed unto him to another ad solutionem nihilominus tenetur yet by the Law he was bound to make it good 4. He might also convert it to his owne use and this was adjudged to be plaine theft deposuum convertens in usus suos furti tenetur He that turneth the thing committed to him to his owne use is guilty of theft 3. Or the owner might be the theefe in stealing away that which he had given another to keepe As C. Marius besieging the City Tolosse in France received of the Governour of the City an hundred thousand pound weight of gold which he sent to Maâ—lilia to keepe then he with some other disguising their habit went and tooke it away If the owner should either be accessary to the theft himselfe or should accuse his neighbour falsly he was to pay double unto him by the sentence of the Judge Or if he produced false witnesses against the keeper in trust they were to be condemned in the like because the keeper should have beene forced by their false testimony to pay double and the Law was that it should be done to the false witnesses as they intended to have done to their neighbour Deut. 19.19 4. This Law of Moses of committing things to ones trust was more equall than that among the Pisidians which Stobaeus maketh mention of serm 42. by the which he which defrauded the trust reposed in him was put to death and then the contrary custome among the Indians where no action at all lay against the depositorie that is him to whose keeping things were committed in trust Pelarg. QUEST XII What is to be done with things that are found Vers. 9. IN all manner of trespasse c. 1. This is a generall Law here inserted not only of things put to ones keeping but of other things also howsoever lost or come to anothers hand Simler Lippom and it differeth from the former Law in these two things because there mention is made only of dead goods as of money or stuffe committed to ones charge this Law also speaketh of living creatures as oxen asses sheepe that Law concerneth onely things given to keepe this is beside as touching any thing that is lost which another challengeth to be his 2. But where he saith whom the Iudges condemne this is understood whether depositorius convictus the depository or keeper be convicted or accusator temerarius or the accuser be found rash and false whether the one or the other he was to pay double unto the party grieved Iun. 3. And this must be interpreted according to the former Law that in dead things they were to make recompence onely of two-fold but in other living creatures of five-fold or foure-fold if the thing stollen were killed or sold otherwise but of two-fold Tostat. 4. By this Law it is evident that not only things given in trust to keepe but also such as are lost and found by another are to be restored for this is a kinde of theft before God not to restore unto the owner that which one findeth as Augustine well saith Si quid invenisti non reddisti rapuisti quantum potuesti fecisti quia plus non invenisti ideo non plus rapuisti If thou hast found any thing and not restored it thou hast robbed as much as thou couldest thou diddest because thou foundest no more thou tookest no more Deus cor interrogat non manum c. God examineth thy heart not thine hand Hom. 50. QUEST XIII How this Law of committing things to trust differeth from the former Vers. 10. IF a man deliver unto his neighbour to keepe c. This Law is divers from the former for there the keeper is not chargeable if the thing given to keeping be stollen but here he is to make it good vers 12. 1. Some make the reason of this difference to be this Hoc de deposito vivo intelligendum est This must be understood of a living thing as an oxe or sheepe committed to one to keepe the other Law speaketh of dead things as money or stuffe for the chiefe substance of the Israelites consisted of cattell which therefore the Law intendeth should not be diminished or empaired but made good
Therefore this is no warrant for the setting up of Images in Churches in the open sight and view of the people who thereby are bewitched and withdrawne from the true spirituall worship Simler Gallas 6. Confut. Against the Iewes that they are cast off for crucifying of Christ. Vers. 22. THere will I appoint with thee or meet thee Chrysostome from hence doth notably convince the Jewes that God hath forsaken them and cast them off because now they have not the Arke nor Propitiatorie seat from whence the Lord used to speake And if the Jewes should hominibus imputare rerum suarum vastationâ—m impute unto men the ruine and destruction of their state hee thus answereth First that men could not have destroyed their Citie Nisi Deus permisisset unlesse the Lord had permitted it to be done Secondly he saith But be it granted that men pulled downe your walles Num ignem ex alto dâ—vehi vetuit homo Did man fâ—â—bid fire to be brought from heaven Num vocem ex propitiatorio audiri solitam inhibuit homo c. Did man forbid that a voice should be heard out of the Propitiatorie Did man take away the declaration of Gods will by the precious stones in the Priests breast-plate and the sacred unction c. An non Deus haec omniae submovit c. Did not God take all these away Thirdly if the Jewes shall answer Quoniam civitate â—aremus caremus istis c. Because we are without a Citie we want these things also c. He addeth further yet after the Temple was destroyed and the Altar broken downe there were Prophets in the captivitie Daniel and Ezechiel say then Quâ—m ob causam nunc non habetis Prophetas What is the cause that now ye have no Prophets Is it not evident by this Quòd Deus vos repulerit that God hath cast your off And why hath he cast you off Ob illum crucifixum impium illud facium because of that impious fact in the crucifying of Christ And whence doth this appeare because before when ye lived wickedly ye obtained many things now cum videamini modestiùs vivere when yee seeme to live more soberly yet ye suffer more grievous punishment noc quicquam eorum contigit habâ—re quae prius habebatis and ye enjoy none of those things which before ye had c. To this purpose Chrysost. 7. Confut. Against the Romanists concerning their niâ—â— orders of Angels NOw further whereas these winged pictures which were made upon the Mercie seat are called Cherâ—bim which is a name indifferently given to the blessed Angels in generall it is evident that it is no speciall order as the Romanists have curiously â—orted the Angels into nine orders whereof the Cherubim Seraphim and Thrones are the three highest And Tostatus one of their owne writers confesseth that in this place Aequaliter Cherubim ad omnes â—eatoâ— spiritus referantur That the Cherubim here equally may be referred to all the blessed Spirits c. And as in this place so in other also the Cherubim and Seraphim are names and titles given to the Angels in generall as Isai. 6. Ezech. 1. and 10. See more hereof elsewhere Synops. Câ—ntur 2. err 1. 8. Confut. Against the superstitious use of candles in Churches Vers. 37. THou shalt make thee seven lamps thereof c. to give light c. The use then of this candlesticke and the lamps thereof was to no other end than to give light in the Sanctuarie which was covered Tostatus addeth further Non solùm lumen candelarum est ad necessitatem toll â—idâ—â—um tenebrarum sed etiam ad honestatem cultum c. The light of candles is not onely for necessitie to remove the darknesse but for more comelinesse and it belongeth unto worship c. Which superstitious conceit is convinced in this place These lamps were ordained onely to give light therefore at noone day when there is no use of candle light to set up tapers and candles is a superfluous and a superstitious use 6. Morall Observations 1 Observ. God must be honoured with our riches Vers. 2. REceive an offering for me of every man c. Whereas God requireth an offering of the people out of their substance it sheweth that our goods are not ours to waste at our willes but God looketh to be honoured with them and to have them employed unto his glorie B. Babingt As the Wise-man saith Prov. 6.8 Honour the Lord with thy riches and with the first fruits of thine increase 2. Observ. We must give unto God with a willing heart WHose heart giveth it freely So also chap. 35.5 Whosoever is of a willing heart let him bâ—ing this offering unto the Lord which sheweth that what is bestowed upon Gods service should be given willingly and cheerefully as it is said in that great offering of David and the people toward the building of the Temple which Salomon made The people offered willingly unto the Lord with a perfit heart 1 Chron. 29.9 and David thus professeth vers 17. I have offered willingly in the uprightnesse of mine heart all these things So the Apostle saith The Lord loveth a cheerefull giver 2 Cor. 9.7 B. Babing 3. Observ. Of the diversitie of gifts which every man must employ accordingly as he hath received Vers. 3. TAke of them gold silver brasse c. This sheweth that in the Church there are diversities of gifts God hath endued some with gold and silver some with brasse all have not the like gifts as the Apostle saith There are diversities of gifts but the same spirit 1 Cor. 12.5 No man therefore can excuse himselfe that he hath nothing to offer if he have neither gold silver nor brasse yet heâ— may bring goats haire B. Babing He that hath neither gold silver nor brasse Osserat vel pilas capraruâ— munere suo defunctus est Let him but offer goats haire and he hath done his dutie Ferus 4. Observ. What desire we should have to the Lords house Vers. 8. THat I may dwell among them Seeing the house of God is the place of Gods habitation and there is his presence it sheweth with what delight and desire wee should come unto Gods house and with what reverence wee should behave our selves there as Iacob said How reverend iâ— this place this is no other but the house of God and the gate of heaven Gen. 28.17 So Chrysostome excellently saith Non est ecclesia tonstrina aut unguentaria tabâ—rna c. sed locus Angelorum regia coeli coelum ipsum c. The Church is no Barbers shop or Apothecaries house but a place of Angels the palace of heaven yea heaven it selfe 5. Observ. Gods law must be laid up in the heart Vers. 16. THou shalt put in the Arke the Testimonie As the tables of the Law were laid up in the Arke so the Law and Word of God must be kept in a faithfull heart as the Prophet David saith
Altar Simler 2. But here the bloud is not appointed to be laid upon the hornes of the Altar as in the sinne offering not because as some thinke in the sinne offering expiation was made for sinne and therefore the hornes of the Altar were touched with bloud for in other sacrifices also there was expiation of sinne as Levit. 1.4 it is said of the burnt offering It is his atonement and the peace offering also was for a sweet savour Levit. 33. And generally in every sacrifice the bloud which was offered upon the Altar was for atonement Levit. 17.11 now the Altar was sprinkled with bloud both in the burnt offerings Levit. 1.5 and in the peace offerings 3·2 therefore in them also there was atonement made But because the sinne offering was specially and principally intended to be a sacrifice for sinne whereas the other directly were referred to the praise of God therefore after a more speciall manner the hornes of the Altar are touched with bloud in the sacrifice for sinne and not in the other Tostat. quast 8. QUEST XX. Why the dung in the sinne offerings being an uncleane thing was prescribed to be burned Vers. 17. ANd wash the inwards and the legs c. This rite and usage was not observed before in the sinne offering for there the skin and dung was burnt without the host But here this doubt will be moved seeing that no uncleane thing must be offered unto God how the dung could be burnt with fire For answer whereunto 1. It must be considered that this was no part of the sacrifice properly for the sacrifices which were offered unto God were burnt upon the Altar but these things were burnt without the host so likewise the red cow which was burnt without the host with the skin and dung Numb 19. was not properly a sacrifice offered unto God though it were an holy rite by him ordained to be observed 2. This ceremonie in burning the skin and dung of the sin offering without the host was prescribed to be done to this end ad monstrandam detestationem peccatorum magnorum c. to shew the detestation of great and enormous sinnes and therefore this rite was onely observed in the sin offerings for the Priest and the whole congregation to shew that their sinnes were greatest in the sin offerings for the trespasses of others it was not prescribed Tostat. quaest 10. QUEST XXI Why the burnt offering was so called and how it differed from other sacrifices Vers. 18. FOr it is a burnt offering unto the Lord. 1. The name in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because it was whole or all burnt upon the Altar saving the skin in other sacrifices as for sinne and in the peace offerings certaine parts onely were burnt as the fat and the kidneyes with some other parts but here all was consumed Tostat. qu. 10. 2. But the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholah or as Iun. reades hholah Oleaster pronounceth it without an asperation â—lah which is derived of ghalah to ascend so called because it all ascended into vapour and smoake Oleaster 3. So this holocaust or burnt offering is commended for three things 1. Because it was a burnt offering it was all consumed upon the Altar 2. In respect of the effect it was a sweet savour all here turned into vapour and so gave a more fragrant smell than the other sacrifices which did not send up such a cloud of vapour or smoake because they were not all consumed as the burnt offering was 3. It was an offering made by fire Dicâ—tur hoc ad differentiam elixorum which is so said by way of difference from those things which are boyled in water Cajetan QUEST XXII Why the burnt offering is called a sweet savour Vers. 18. FOr a sweet savour 1. The word is riach nicâ—oaâ—h a savour of rest that is an acceptable savour wherein the Lord delighteth and being thereby appeased resteth and ceaseth from his anger Oleaster It is a metaphor taken from sweet odors wherein he which smelleth a sweet savour resteth and contenteth himselfe Non parientes aliquid fastidii c. such odors as bring no loathsomnesse Cajetan 2. Which phrase must be figuratively taken for properly God nor no other spirit is said to smell for savour and smell is the object of the sense of smelling Spirits then not being endued with the sensitive facultie are not properly affected with the object of the sense And though the Lord should bee affected with smells yet the savour that commeth from the burning of flesh of it selfe is not so pleasant and savourly Tostat. qu. 10. 3. Therefore it is said to be an acceptable savour unto God in regard of their obedience and willing minde as Augustine Deum delectat cùm spiritualiter exhibetur God is delighted when it is spiritually presented c. that is with faith and true devotion of the heart So also Theodoret Sacrificium quod ex lege fiebat suavem odorem appellavit The sacrifice which was done according to the law he calleth a sweet odor Therefore where the externall act was offered without the inward devotion and obedience the Lord was not pleased with such sacrifices as with Cains and Sauls Tostat. qu. 10. 4. But it is called a savour of rest specially because it was a type and sacrifice of our blessed Saviour who was indeed an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Osiander Gallas To the same purpose before them Procopius Christ was offered for us all unto his Father in odorem bonae fragrantia for a sweet smelling savour QUEST XXIII Of the mysticall sense of the ramme of burnt offering FOr the mysticall sense of this second sacrifice of the first ram which was a burnt offering 1. Procopius by cutting the same in peeces understandeth the divers members of Christ which make all one bodie by the washing of the inward parts sermonis puritatem the purenesse of speech 2. Pelargus by the division of the parts would have signified the right dividing of the Word by the washing of the inwards the purging of our internall parts by the burnt offering the consecration both of our bodies and soules unto God 3. But these figures are more fitly accommodated and applied to Christ. By the killing of the ram the division of the parts and the washing of them is shadowed forth the passion of Christ and by the burnt offering the ardent love of Christ quo totus in cruce conflagravit wherewith he was all as it were set on fire on the crosse Marbach 4. And as the burnt offering ascended up in the fire so Christ is ascended into heaven having obtained eternall redemption for us and afterward sent the fire of his Spirit upon his Apostles Simlerus Borrhaius QUEST XXIV Of the third ram why it is called the ram of consecracion Vers. 20. ANd take of the bloud and put upon the lap of Aarons eare c. 1.
that we should never know in what order any thing was done 2. Beside the manner of speech used by way of transition vers 12. when the Lord began againe to speake of â—actifying the Sabbath afterward or then or further the Lord spake unto Moses c. sheweth that this speech followed immediately upon the other communing which the Lord had with Moses concerning the Tabernacle 3. The space of time even fortie daies while Moses communed with God sheweth that God had conference with Moses about more things than the morall and judiciall lawes rehearsed chap. 20 21 22 23. 4. And the second fortie daies was an unfit that for Moses to receive all these instructions in for then he fell downe 〈…〉 nights before the Lord Deut. 9. â—5 to intreat him for the people there was not then such opportunitie for Moses to receive those directionâ— all the time being 〈…〉 unto God Tostat. qu. â—3 QUEST XXII Why Moses stayed fortie daies with God in the 〈◊〉 WHen the Lord had made an end Which was after fortie daies 1. Because all this time needed not be spent in promulgation of the former lawes which might have been delivered in a shorter time the Hebrewes thinke that Moses further received then their Cabala which if they indeed did understand to be the mysticall doctrine of the Messiah they therein should not thinke amisse but the Jewish Cabala hunteth after letters and syllables and doth gather mysteries out of them which hath no warrant from Moses 2. During then this time beside the receiving of these lawes and instructions Moses no doubt was exercised in the meditation of them and made perfect in the sense and understanding thereof as likewise the mysterie of the blessed Messiah was now revealed unto him 3. And although the Lord by the illumination of his Spirit could in one day have inspired Moses with the knowledge of all these things yet it pleased God that Moses should continue in this exercise the space of fortie daies for these two ends 1. That he himselfe might hereby be more assured of his calling and by this continuall meditation be throughly prepared and made fit 2. And that the people by this miraculous worke of Moses abode with God fortie daies without meat and drinke might be induced to receive Moses message and ministerie with greater reverence Simler QUEST XXIII Why the Lord gave the written law HE gave him two Tables of the Testimonie 1. the Lord gave not the written law to the ancient Fathers but deferred it till Moses time because as the Apostle saith lex non est posita justiâ— the law is not given unto the righteous habebaâ—â— in semetipsis justitiam legis they had in themselves the law of righteousnesse but after that this law of righteousnes grew into oblivion extincta esset in Egyptâ— and was as extinguished in Egypt c. it was necessarie to be renued by the written law Irenaeus 2. Lex data est ut per â—am lux qua in nobis est accendatur c. The law was given that thereby the light which was in us should bee increased Cyril The light of nature being dimmed it was to be cleared and renued by the law 3. Ambros addeth further Lex quid operatur nisi ut omnis mundus subditâ—s fieret Deo c. What else doth the law worke but that all the world should bee subjected unto God c. for by the law commeth the knowledge of sinne 4. Hierom giveth another reason why the written law was given which was first written in all mens hearts because Iudei se solos accepisse legem gloriantur c. The Jewes only boast that they received the law hereby is signified that seeing the law commandeth nothing which was not before imprinted in the heart by the instinct of nature that they qui leges haâ— observavâ—riut c. which should observe these lawes should obtaine the reward c. whether they were Jewes or Gentiles as S. Peter saith In everie nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.35 5. The law also was given to prepare men for the Messiah whose comming then more and more approached for two waies did the old law lead men unto Christ one way Testimonium de Christo perhibendo by giving testimonie of Christ as our blessed Saviour saith All things must be fulfilled which are written of me in the law the Psalmes and the Prophets Luk. 24.44 alio modo per modum dispositionis another way by way of disposing by drawing men from idolatrie and holding them to the worship of the true God and so preparing them for Christ Thomas QUEST XXIV Why the Lord gave the law to the Israelites and to no other people THis law was also given unto the Jewes rather than to any other nation 1. Not for that they only were found to continue in the true worship of God all other nations being given to idolatrie foâ— they also fell presently to idolatrie in worshipping of a golden calfe and the Lord telleth them that he did not set his love upon them for their righteousnesse 2. But the reason was because the Lord would performe his oath and promises to their fathers to make them his people Deut. 7.8 So it appeareth quod ex sola gratuita electione c. that onely by the free and gracious election of God the fathers received the promises and their children had the law given them 3. But if it againe bee asked why the Lord did chuse the fathers of whom Christ should be borne Augustine answereth Quare hunc trahat illum non trahat noli velle dijudicare si non vis errare c. Why the Lord draweth one and not another do not take upon thee to judge if thou wilt not erre 4. The law also was given unto the Israelites especially for these two reasons imponitur duris superbis c. it was imposed first upon them that were stubborne and proud De duobus enim naturalis homo superbit de scientia potentia c. A naturall man is proud of two things knowledge and abilitie or power Therefore because the Jewes might take themselves to bee wiser than other people as both having more knowledge and greater strength to do those things which were requisite God therefore gave them the morall law written both to shew their ignorance in the duties which God required as also their insufficiencie of strength imponebatur etiam lex bonis Likewise the law was given unto the good and well disposed that they thereby might be holpen to performe those duties which they desired To this purpose Thomas ibid. 5. Hierom seemeth to give another reason of giving the morall law unto the Israelites first the Lord gave them his morall law but after they had committed idolatrie than hee required sacrifices to bee offered unto him rather than to idols Auferens puram religionem mandatorum Dei concedens sanguinem victimarum
c. So taking away the pure religion of keeping Gods commandements and granting unto them the blood of sacrifices c. And this assertion he groundeth upon that place of Ieremie chap. 7 2â— I spake not to your fathers c. when I brought them out of the land of Egypt concerning burnt offerings and sacrifices but this thing I commanded them saying obey my voice c. QUEST XXV 〈…〉 QUEST XXVI 〈…〉 QUEST XXVII What is 〈◊〉 here by the finger of God WRitten with the finger of God 1. By the finger of God Augustine understands the Spirit of God which he proveth by comparing of those two places together in the Gospell that where the one Evangelist writeth that Christ should say If I by the Spirit of God doe cast out devils another saith If I by the finger of God cast out c. which signified that as the law was written by the finger and power of God in tables of stone so is it written in our hearts by the Spirit of grace Gregorie by the Spirit signified by Gods finger understandeth spiritualem intelligentiam legis the spirituall sense and meaning of the law Theophylact thereupon concludeth that the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance with the Father as the finger is to the hand So Ambrose saith Ad formaâ—â—â—itatis non ad distinctionem potestatis referendem digiti nuncupationem That the terme of finger is to be referred to the forme of unitie not to the distinction of power But this may seeme somewhat curious 2. These reasons therefore may rather be given of this phrase and terme 1. It is said By the finger of God that is opere Dei by the worke of God because the fingers are instruments of working Tostat. qu. 13. 2. Gallasius referreth it to the paucitie and fewnesse of the precepts Ita ut in digitis 〈◊〉 possent which were not so many but might be numbred upon the fingers 3. This is added also to shew a difference betweene the first tables of stone which were both made and prepared and written by the finger of God so were not the second which Moses made like unto the first they were prepared by Moses but written upon by God chap. 34.1 Iun. 4. And further though God have no hands nor fingers neither is like in bodilie shape unto man yet this may have a speciall reference to Christ who was become verie man with hands and feet like unto us as Borrhaius noteth Digitus humanâ—â— Deo assingitur in Christo vero Deo homine c. The finger of man is attributed to God in Christ who was true God and man QUEST XXVIII Whether Moses did write upon the tables Vers. 2. OF God It will be here objected that Exod. 34.28 it is said that Moses wrote in the tables how then were they written by the finger of God 1. Augustine thinketh that the first tables were written by the Lord the second by Moses But it is otherwise affirmed chap. 34.1 that God also did write upon the second tables 2. Lyranus thus reconcileth thâ—se places 〈…〉 Moses ministerialiter That God did write because he endited and it was done by his authoritie and Moses did write them as the penman and instrument And he hath another concâ—iâ— beside that Moses seemed to put his hand to the tables and yet the Lord might miraculously 〈…〉 that Moses did nothing at all to the first tables they were delivered 〈…〉 only prepare the second tables for the Lord to write upon 3. 〈…〉 saith it is a phrase only he did 〈…〉 QUEST XXIX How the law is said to have 〈…〉 by Angels 4. Places of Doctrine 1. Doct. Gods speciall and particular providence toward his children Vers. 2. BEhold I have called by name Bezaleel This sheweth the singular care that God hath of his elected and chosen vessels in that he knew them by name as the Lord called unto Samuel by name 1. Sam. 3. Like as among men it is counted a great grace and favour if any be knowne unto the Prince by name And in the Athenian and Romane Commonwealth such as were popular would labour to call the most of the citizens by their names God hath not then a generall care only over his children but his particular providence watcheth over them Simler 2. Doct. Mechanicall arts Gods gifts Vers. 3. WHom I have filled with the Spirit of God c. Bezaleel was inspired of God with the knowledge of artes whereby we learne that manuall trades and mechanicall arts doe proceed from Gods Spirit and they are his gifts Marbach B. Babing For every good gift is from above Iam. 1.17 3. Doct. Even works tending to charity and pietie are not to be done ordinarilie upon the Lords day Vers. 13. NOtwithstanding keepe yee my Sabbaths c. If it were not lawfull for the Israelites no not to worke in the building of the Sanctuarie upon the Sabbath then no other servile works are to be done then intuitu pietatis c. with the pretense of pietie as to make garments to cloath the poore to go a fishing to redeeme captives Oleaster Which workes of charitie where necessitie constraineth may be done upon the Lords day but not to make an ordinarie practice of it 5. Places of Controversie 1. Confut. Against those that despise handicrafts as base â—nd contemptible Vers. 2. WHom I have filled with the Spirit of God in wisdome c. If then handicraftsmen have a portion of Gods Spirit and are endued with wisdome from heaven to worke skilfully in their mysteries that assertion of Cicero is to be misliked who thus writeth of these mechanicall arts Opifices omnes in arte sordida versantur nec enim quicquam ingenuum habere potest officina c. All tradesmen are occupied in base arts neither can any ingenuous thing be found in an artisans shop c. True it is that handy-crafts may be counted base and illiberall in comparison of liberall sciences but yet in themselves they are commendable and not to be despised Marbach Our blessed Saviour wrought carpenters worke and therefore is called a carpenter Mark 6.3 and S. Paul was a tent-maker and laboured with his hands which he saith ministered to his necessities Act. 20.34 2. Confut. Against free will I Have filled with wisdome c. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio c. That there is a 〈◊〉 and evill partition whereby men doe ascribe all the helps which they use partly to nature and Gods gift partly to mans 〈◊〉 whereas their industrie it selfe is the gift of God Therefore we are hereby taught that the honour of everie good thing must be given unto God And if humane arts proceed from Gods Spirit how much more hath man no activitie at all in divine things 〈…〉 by grace This then evidently overthroweth free will in divine and spirituall thingâ— as our blessed Saviour saith Without me yee can do nothing Ioh. 15.5 3.
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
after he had spoken unto them and inquired the cause of their fleeing from him then he covered his face But it is like that the people at the very first sight of Moses were afraid to come neere him and that therby Moses perceiving the reason covered his face And that he had cast the vaile on his face before he began to speake and that the people had fled from him before it is evident because Moses had called them unto him as afraid to come neere 2. Tostatus thinketh that as Moses spake unto the people he sometime uncovered his face that they might see his glory and the more reverence his ministery and sometime he covered it because they were not able continually to behold that brightnesse But it is manifest vers 35. that Moses alwayes kept his face covered till he went in to speake with God 3. Simlerus thinketh that primum aperta facie populum allocutus est at the first time Moses spake unto the people with open face that they might be the more moved and affected with the sight of that glory but after that he used to cover his face But the Apostle sheweth that the people could not behold Moses face for the glory of his countenance c. They did not then behold it first or last while his face shined 4. Some Hebrewes as Lippoman writes doe thinke that Moses spake to God and to the people with uncovered face and at all other times he covered his face but it may be gathered out of the 35. verse that at all times untill Moses went in unto God his face was covered And the difference was in this that Moses uncovered his face before God for there was none to be dazled with that sight but when hee shewed himselfe and spake to the people his face was covered 5. Therefore the truth is this that as soone as Moses perceived by the peoples feare in not comming neere that his face shined he then covered his face and so spake unto the people yet need wee not with Oleaster to transpose the words Hee put a vaile upon his face and so finished to speake unto the people but either wee may reade with Iunius While he had finished to speake unto the people he put a vaile or rather to reade it in the preterpluperfect tense and hee had put a covering upon his face Genevens for as Oleaster reasoneth hee had most need then to put a vaile before his face when he spake unto the people So also Cajetane in speaking unto God his face was uncovered Homines autem alloquebatur facie velaâ—a But he spake unto men with vailed face lest that those shining beames might have hindred their sight QUEST LII What the vailing of Moses face signifieth 6. THe mysticall meaning of this vaile before Moses the Apostle sheweth 1 Corinth 3.13 That the children of Israel should not looke unto the end of that which should be abolished which Augustine understandeth thus Christ is the end of the Law c. Rom. 10.4 Signum erat quia in lege Christum intellecturi non erant It was a signe that they should not understand Christ in the Law 2. And the Apostle also maketh this a propheticall type of the blindnesse of the Jewes unto this day over whose hearts a vaile is still spread in the reading of the Law that they doe not perceive the spirituall sense thereof 3. Origene more generally applieth it that when Moses that is the Scriptures are read velamen super cor eorum there is a vaile over their heart that reade but understand not 4. It signifieth also the vaile of ignorance which is spread upon our hearts by nature which untill it be removed by Christ we cannot understand the truth of God Simler QUEST LIII How long the shining of Moses face continued Vers. 35. THerefore Moses put the covering upon his face c. 1. Some thinke that the glorie of Moses countenance continued no longer than untill he had delivered his message unto the people and declared the Lords commandements unto them But the contrary is convinced out of the text in this place which sheweth that Moses used when he went in to God to uncover his face and when he went out to cover it it seemeth then that more than once or twice Moses did thus And that the shining of his countenance did continue some while after 2. Ambrose saith Quamdiu vixit Moses alloquebatur populum velamen habuit in facie c. As long as Moseâ— lived and spake unto the people he had a covering on his face But Ioshuah after Moses death spake unto them with open face which signified quòd venturus esset verus Iesus that the true Jesus should come who should take away the vaile of their hearts that turned unto him So Ambrose Tostatus would confirme the same by these two reasons 1. Seeing God had given Moses this gift not setting downe any time how long it should continue he would not take it away from him but upon some evill demerite of Moses but he continued in Gods favour so long as he lived 2. Seeing this glory was an honour unto Moses if the Lord had taken it from him it would have beene as great a disgrace and dishonour as it was before an honour Contra. 1. Christ also was transfigured in the mount his face did shine as the Sunne he continued still the beloved Sonne of God yet that glory remained not still in his countenance therefore that argument doth not follow 2. And the ceasing of his glory in Moses was no more disgrace unto him than it was to Christ to have his face shine before his three Apostles in the mount and not afterward when he came downe to the rest of his Disciples 3. That typicall allusion betweene Moses and Ioshuah being not grounded upon the Scripture doth serve only for illustration it proveth not 3. That Moses face then had not his shining brightnesse while he lived it is the more probable opinion upon these reasons 1. Signes were no longer to continue but untill the things signified were confirmed this shining of Moses countenance was a signe of Gods favour and reconciliation with the people this being confirmed and the people thereof perswaded the signe might cease 2. As long as Moses face shined the people were afraid to come neere But afterward they presumed not only to come neere him but Cora Dathan and Abiram resisted him to his face Numb 16.3 It seemeth that then his face shined not 3. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory which was to be abolished 2 Cor. 3.7 It was therefore a transient and passing not a permanent glorie 4. Christs glory and shining brightnesse in the mount continued not all his life who was greater than Moses QUEST LIV. Whether Moses face continually shined or only at certaine times BUt it cannot certainly be determined how long Moses held this brightnesse it is like so long till the Tabernacle which he had
confusion but of peace 1 Cor. 14.33 2. Doct. Our knowledge is not perfect here THe drawing of a veile before the most holy place sheweth that our knowledge is not perfect here but that when this veile is removed and we are entred into the most holy place of heaven then shall we know as we are knowne but now we see in a glasse 1 Cor. 13.12 Simler 5. Places of Confutation 1. Confut. Of the difference of the Law and Gospell whether they differ in matter and substance BEcause the outward Court and other parts of the Tabernacle were figures of the new Testament under Christ Marbachius here taketh in hand to shew the difference betweene the old Testamenâ— and the new and that in three respects as the word Testament is diversly taken 1. The Testament first signifieth the covenant and league which God maketh with his people to bee their God and they to be his people whâ—â—ein the new and old Testament doe much differ 1. The one was given by Moses the other by Christ. 2. The one was propounded upon condition of their obedience if they kept the Law the new Testament requireth faith and beleefe 3. That was consecrated by the bloud of beasts but the new Testament is confirmed by the bloud of Christ. 4. That had but types and ceremonies which are now abolished the new Testament hath the verie body and substance 5. The one was peculiar to the Israelites only the other is generall to all beleevers 2. The old Testament and the new are distinguished in time that was before the comming of Christ the new Testament comprehendeth the time since And so they differ modo patefactionis revelationiâ— in the manner and measure of revelation and opening Gods will all things are more plainly opened in the new Testament 3. The old Testament is taken for the Propheticall writings the new for the Apostolicall and so they differ because the old receiveth light of the new and cannot well be understood without it Hitherto Marbachius proceedeth well but yet he addeth thus much further that the new Testament and the old differ in substance and matter because they have divers and contrarie effects and hee findeth fault with them which affirme that there is the same substance of their Sacraments and ours Contra. 1. The divers and contrarie effects as because the Law worketh terrour the Gospell comfort prove not a diversitie of substance the Sunne worketh contrarie effects it hardeneth the clay and mollifieth the wax yet the substance is the same the difference of the worke is in the divers nature of the things so the Law worketh terrour in respect of the infirmitie and weaknesse of our flesh the Gospell bringeth comfort our hearts being mollified by the Spirit 2. Christ is the end of the Law and the Law is a schoole-master to bring us unto Christ therfore the matter and substance is the same but the manner condition and qualities are divers 3. Saint Paul sheweth that Christ was the substance of their Sacraments as he is of ours They did all eat the same spirituall meat with us 1 Cor. 10.3 yet our Sacraments doe after a more lively manner exhibit Christ than he was represented in the Legall Sacraments 6. Morall observations 1. Observ. They that truly turne unto God must forsake their vaine delights Vers. 8. HE made the laver of the glasses of the women These devout women are content to leave their vaine toies their looking-glasses and other such delights and now resigne themselves wholly unto Gods service and thinke nothing too good to bestow upon the same So they which are truly converted unto God will forsake their vanities wherein they before delighted as Zacheus left his unconscionable and deceitfull trade wherein he had gathered much by extortion and other fraudulent meanes Luke 19. 2. Observ. We must be liberall toward the maintenance of Gods service Vers. 25. THe silver was an hundred talents c. The great liberalitie of the Israelites is here commended which gave such a great masse of silver and gold toward the building of the Tabernacle which teacheth us not to bee sparing or close handed in giving toward the maintenance of Gods house service and servants Simler Remembring what the Apostle saith He that soweth sparingly shall reape sparingly and he that soweth liberally shall reape also liberally CHAP. XXXIX 1. The Method and Argument IN this chapter 1. A rehearsall is made of the vestures and garments of the Priests which were made by the work-men as 1. The Ephod with the things thereunto belonging vers 8. 2. The brest-plate with the parts and ornament vers 22. 3. Then the robe of the Ephod with the bels vers 27. 4. Then the coats miter bonets girdles vers 30. 5. Lastly the golden plate vers 30. 2. Then it is shewed how all these things were exhibited to Moses which the work-men had made vers 42. and how Moses approved them vers 43. 2. The divers readings For the differences in the translation the Reader likewise must have recourse here to the 29. chapter wherewith this chapter agreeth both in order and in the verie words 3. The questions discussed COncerning the several garments which were made for the high Priest and for the inferior Priests the description forme and fashion of them with the mysticall signification because they are handled â—efore at large chap. 28. thither I referre the studious Reader Some questions here follow out of the second part of this chapter QUEST I. At what time the worke of the Tabernacle began and when it was finished Vers. 32. THus was all the worke of the Tabernacle c. finished 1. It is evident that the Tabernacle was all finished and made an end of in the first yeare of Israels departure out of Egypt because it was set up in the first day of the first moneth of the second yeare chap. 40.17 all the worke then was dispatched before it could be set up 2. The time also may by conjecture be gathered when this work began which was at Moses second comming downe from the mount in the end of the fifth moneth which was July or in the beginning of the sixth moneth namely August As further may bee shewed thus in the beginning of the third moneth about the fourth day of the moneth was the Law delivered in mount Sinai after that Moses was twice fortie dayes with the Lord which make above two moneths and an halfe and some dayes Moses spent among the people before his second going up when he caused the golden Calfe to be broken in peeces and burned and removed his Tabernacle without the host and caused the people to put off their best raiment and to shew their sorrow so that all this could not bee done with Moses staying twice with the Lord in the mount in lesse than three moneths namely the third fourth and fifth Then as soone as Moses was come downe with the second tables he called all the people together and charged
the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as of coveting 5. qu. Whether sinne properly consist in the internall or
I desired to doe thy good will O my God yea thy law is within my heart Psal. 40.8 Piscator 6. Observ. We must readily obey Gods will as the Angels Vers. 20. THe Cherubims shall stretch their wings on high The Angels have their wings readie spread to shew how serviceable they are at all appointments alwayes in a readinesse to do the will of God to teach us that we also should imitate this cheerfull and readie service of the Angels in our willing and prompt obedience in the earth as we are taught to pray in the Lords prayer Thy will be done in earth as it is in heaven B Babing 7. Observ. To use the creatures of God sobeâ—â—y Vers. 30. THou shalt set upon the table shew-bread Seeing the daily bread which they did eat was made of the same come whereof the shew-bread was which was alwayes in the presence of God it teacheth that we should soberly use the creatures of God as alwayes being in his sight as the Apostle saith Whether yee eat or drinks c. doe all to the glorie of God B. Babing 8. Observ. That nothing can escape Gods sight in whose house there is alwayes light Vers. 37. THou shalt make seven lamps c. to give light There is light in Gods house whatsoever is there done is soone espied nothing can escape Gods sight Ne putes te in domo Dei malè posse conversari occultari c. Thinke not that thou canst live wickedly in Gods house and bee hid Oleaster Therefore Christs eyes are said to be as a flame of fire which pearceth and searcheth all things Revel 1.14 CHAP. XXVI 1. The Method and Argument AS in the former Chapter such things are described as were to bee placed within the Tabernacle so now followeth the description of the Tabernacle it selfe in this Chapter whereof there are two parts the first containeth a declaration how the Tabernacle should be made with every part thereof to vers 31. the second in what order every thing should be disposed in the Tabernacle vers 31. to the end In the first 1. The curtaines are appointed to be made 1. Of what matter and how many v. 1. 2. Of what measure forme and fashion v. 2 3. 3. The things thereunto belonging are described the strings taches with the use of them v. 5 6. 2. The coverings are described first the curtaines of goates haire 1. The number of them vers 7. 2. The measure and scantling vers 8. 3. The necessarie appertenances thereunto the strings and taches vers 10 11. 4. The use vers 12 13. secondly the covering of rammes skinnes thirdly the covering of badgers skinnes is appointed to be made vers 14. 3. The boords are mentioned in the next place which should serve to hold and beare up the Tabernacle which are described first in generall their measure and fashion with tenons vers 16 17. secondly in particular 1. Both for the number of boords with their sockets on the South side vers 18 19. then on the North side vers 20.21 and on the West side vers 22 26. 2. As also for the forme and fashion they must have five bars of every side vers 26 27 28. and both the bars and boords must be covered with gold vers 29. In the second part which sheweth the disposition and order first the manner of disposing of the things belonging to the most holy place is described 1. Concerning the partition consisting of a vaile vers 31. pillars vers 32. and the sockets and hooks vers 32 33. 2. As touching the things to bee placed there the Arke vers 33. with the Mercie-seat vers 34. Secondly in the outward part of the Tabernacle without the vaile 1. The order is set downe how the things there placed should be disposed the table and the candlesticke 2. The vaile is described with the pillars their heads and sockets vers 36 37. 2. The divers readings Vers. 1. Of fine twined linen G. or èxyline â—ombaâ—iâ—e I. Iosephus thinketh they were contexta è 〈◊〉 woven of wooll or cotton better than è byssâ— of silke câ—ter for seeing the curtaines of the outward court were made of the same chap. 27.9 it is like that it was not silke shoâ— Vers. 4. Thou shalt make strings G.I. or loops B. laqueolos A.P. better than aâ—sâ—laâ— claspes L.S. cum cater they are described afterward vers 6. Iuleâ—th loops strings H. Vers. 5. In the edge of the first curtaine on the outside in the coupling I.A.P. better than in the edge of the one curtaine in the selvedge of the coupling B.G. For it is not here expressed with selvedge the word signifieth the extremitie or extreme part that is the further edge of the first curtaine where it was joyned to the second the other Interpreters S.L.G. are further off from the sense Vers. 5. The strings shall hold one curtaine to another I. not the strings shall be one right against another câ—ter See in the end of the 7. qu. more of the best reading here Vers. 24. Shall be as twinnes I. or doâ—ble or couples V.A.P. better than shall be joyned B. G. L. cum caeter tammin H. twinnes as Gen. 38.27 Vers. 28. The middle bar shall be in the middest of the boords going from end to end I. better than the middle bar in the middest of the boords shall goe from end to end B. G. V. cum câ—ter The place of the bar is described not the manner of going thorow which was common to them all Vers. 37. Their hooks of gold uncis I. knops or buttons uncinis B.V.A.P. not heads C.L.S. vaâ—im finiâ—ieth crooked hooks like the letter van See qu. 24. 3. The questions discussed and handled QUEST I. Of the name of the Tabernacle and which part of the Sanctuarie was properly so called Vers. 1. THou shalt make the Tabernacle 1. This word translated Tabernacle in the Hebrew miscaâ— which properly signifieth habâ—taculum an habitation is taken either generally and so it was divided into two parts in clausam apertam into that part which was covered which was properly called the Tabernacle or that which was open where they offered their burnt offerings which could not be made in the covered part because of the fire and smoake ascending or particularly the Tabernacle was taken for the speciall and principall part which was the curtaine made of blew and purple â—ilke Arias Montan. 2. The rest beside this were either apertoria Tabernaculi vel lateâ—a the coverings of the Tabernacle which were three of goates haire rams skins and badgers skins By looking then exactly into the text wee shall finde that the Tabernacle consisted substantially of those ten curtaines first described Cajetan 3. Tostatus giveth this annotation of this word Tabernacle which signifieth an house made ex tabulis of boords But howsoever the Latine word may be so derived the Hebrew word miscan signifieth an habitation of sucan to dwell as the Lord himselfe saith
Now followeth the third kinde of sacrifice which was of the kinde of Eucharisticall or peace offerings and in the consecration of Aaron and his sonnes divers sacrifices are used because this calling cater as omnes dignitate anteiret c. did excell all other in dignity Gallas 2. The peace offerings were of two soâ—â—s either to obtaine some blessing as to intreat for peace and prosperity or to give thankes for some blessing received in both these respects it was requisite that Aaron should offer peace offerings in his consecration botheâ— beg of God that he might prosper in the execution of his office as also to shew his thankfulnesse to God who had advanced him to such an high calling Tostat. qu. 10. 3. Yet this offering was not properly of the kind of peace offerings which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacifica peace offerings but this was the raâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milluim of filling or perfection vers 22. quia illia Sacerdotum consecratio perficâ—retur because thereby the consecration of the Priests was perfected Gallas QUEST XXV Why the bloud was put upon the right eare thumbe and toe of Aaron Vers. 20. PVt upon the lap of Aarons eare 1. Not in superiore parte auris in the upper part of Aarons eare as the Chalde but the nether lap Ian. Or soft part of the eare Genevens 2. The eare hand and foot are anointed with the bloud to signifie the purging and sanctifying of all their parts to make them fit for the Priesthood as Isaias tongue was touched with a coale from the Altar and so purified Isai. 6. Tostat. qu. 10. 3. Though the right eare right hand and foot are only named because dexterae partes sunt insigniores the right parts are more excellent yet thereby the consecration of the whole man is signified Simler 4. The â—ongue of the Priest is not here mentioned but the eare which is the sence of doctrine by the which the understanding is informed and without the which the tongue cannot speake for as the Wise-man saith He that heareth speaketh continually Prov. 21.28 And beside the eare is expressed to shadow forth the obedience of Christ in hearing and obeying his Fathers will Simler Calvin also giveth another reason Hîc non attingi dâ—cendi munus sed intercedendi That Christs office of teaching is not here touched but of mediating QUEST XXVI How the bloud was sprinkled upon the Altar round about Vers. 20. ANd shall sprinkle the bloud vpon the Altar round about 1. The Latine Translater here readeth Thou shalt powre the bloud vpon the Altar but the word is zarak to sprinkle First the Altar was sprinkled and then the rest was powred at the foot of the Altar vers 12. for if it had beene all powred there now whence should Moses haue had the bloud which in the next verse is said to be upon the Altar that is in some vessell there standing wherewith he besprinkled Aaron and the rest and their garments 2. Neither is R. Salomon his conjecture probable that the bloud was laid only upon two corners of the Altar not on the same side but one contrarie to the other for this is against the Text which saith that he sprinkled upon the Altar round about then not in two corners onely And beside if the bloud had beene put onely in two corners of the Altar it should haue beene laid not powred or sprinkled but the bloud was not put upon the hornes of the Altar in any peace offering as was used to bee done in sinne offerings Tostat. quaest 11. 3. And whereas the Altar is sprinkled round about wee must not understand this to bee done at the bottome round about upon the pavement but above so that the bloud might run downe to the bottome QUEST XXVII How the bloud and oyle was sprinkled upon their garments without spotting Vers. 21. ANd he shall take of the bloud c. and of the anoynting oyle c. 1. Some may thinke that this sprinkling of the bloud and oyle was done severally one after another But because there is mention made but of one sprinkling it is more like they were tempered and mingled together and so sprinkled Lyran. 2. R. Salomon thinketh that the oile was sprinkled in remembrance of Iacobs anointing the stone in Bethel with oile and the bloud in remembrance of the striking of the bloud of the paschall Lambe upon the doore-posts in Egypt But there was small affinity betweene those ceremonies and the consecration of the Priests Therefore this rather was the reason of it because almost all things in the Law were purified with bloud that the Priests garments might by this meanes be purified and sanctified most of all which they were to use in the sanctifying of others 3. And because the sprinkling of bloud and oile might seeme to be a blemish to the priestly garments some thinke that they were washed afterward But it is not like that that was washed off wherewith the garments were consecrated Some doe bring in here a miracle in that the garments were kept from spots and blemishes notwithstanding the sprinkling of bloud and oile upon them But we are not to admit of unnecessary miracles These spots then were very smaâ—l and so made no notable markes in the garment and if they did it was magis ad honorem quam horrorem c. more for honour than horror seeing thereby the priestly vestures were consecrated Tostat. qu. 11. QUEST XXVIII The mysticall signification of the ram of consecration with the rites thereof THe mysticall signification of this ceremony is this 1. The ram of perfection or consecration signifieth Christ Christus omnes in virtutibus perfectos constituit Christ maketh us perfect in all vertues hee it is that sanctifieth our eares hands and feet and all our parts and members as here the tip of the eare the right thumbe and great toe are touched with bloud Procopius 2. Hereby also is signified the obedience of Christ by dipping the eare in bloud who was obedient to his Father Simler 3. And hereby also the high Priest was put in mind of his duty by the dipping of the eare is signified that the Priest primum oracula Divina auscultare c. should first give eare to the Divine oracles and then teach them unto others Simler By the dipping of the thumbe and toe in bloud omnes actiones vitae c. all the actions of the life are expressed Calvin By the feet also in Scripture are signified the affections this dipping then of the hands and feet doth signifie Omnem actionum externarum internarum sanctificationem the sanctifying of all both externall and internall actions Simler 4. And by this sprinkling of the bloud is signified the sprinkling of Christs bloud by faith upon the hearts of the faithfull hac enim aspergillum illud est c. for this is that sprinkle wherewith our hearts are sprinkled Marbach 5. And further whereas Aaron with the rest of
the Priests are thus sprinkled with bloud it is shewed summos Sacerdotes non fuisse ita perfectos c. that the high Priests of the Law were not so perfect that they needed not to be purged Osiand But they had need of another high Priest by whose bloud they should be sanctified QUEST XXIX How these things were put into the Priests hands and shaken to and fro Vers. 24. THou shalt put all this in the hands of Aaron and shake them to and fro c. 1. The Latine Interpreter here readeth amisse thou shalt sanctifie them which Tostatus would helpe out thus because divers ceremonies were used in the consecration of the Priests quaelibet earum sanctificaâ—io vocabatur every one of them was called a kinde of sanctifying But the word nuph signifieth to shake or move to and fro 2. Some doe translate it thou shalt lift up So Pagnin Oleaster who referreth it to the ascending and rising up of the vapour or smoake But this shaking to and fro was done before they were burned upon the Altar which followeth in the next verse and there is another word afterward used to shew the lifting up for the shaking to and fro is called tenupha and the lifting up terumah of rum to lift up 3. R. Salomon saith the manner of putting these things into the Priests hands and shaking them to and fro was this Moses did put them into their hands and then with his hands underneath theirs did shake them to and fro toward the East and West and then toward the North and South 4. And by this ceremony of putting those things into the Priests hands Moses delivered them jus talia possidendi right to enjoy such things they should be afterwards for the Priests use Lippom. QUEST XXX Whether Moses were indeed a Priest Vers. 26. ANd it shall be thy part 1. The Latine Interpreter readeth here corruptly erit in partem suam it shall be for his part that is Aarons for what Aarons part should be is afterward shewed vers 28. the word is lecha to thee as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be for thy part that is Moses should have the Priests part at this time 2. Lippoman hence would inferre that Moses was the high Priest both because he did consecrate the high Priest and he had the breast for his part which only belonged to the high Priest 3. I rather thinke with Osiander that Moses did at this time quodam modo fungi officio Sacerdotis c. after a sort execute the Priests office So also Simler Gallas Hee was in the Priests stead in the consecration of Aaron But if Moses had beene actually a Priest he could not afterward have resigned that office and calling neither can this be inferred upon that place Psalm 99.6 Moses and Aaron among his Priests that Moses was a Priest but it sheweth that Moses and Aaron were most excellent among the Priests as Samuel among those that called upon his name Vatabl. Or Moses was counted among the Priests because he did extraordinarily execute the Priests office as in the consecration of Aaron 4. Tostatus calleth Moses simplicem Levitam a simple or plaine Levite quaest 14 He was indeed of the tribe of Levi and in that sense Aaron also might be called a Levite but Moses was more than a Levite because hee both sacrificed and consecrated the Priests which the Levites could not doe QUEST XXXI Whether Aaron had the breast and shoulder of the ram of consecration Vers. 27. THou shalt sanctifie the breast of the shake offering and the shoulder of the heave offering 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar this could not be the shoulder of the heave offering here spoken of for it was burnt already upon the Altar 2. Some thinke therefore that it was the left shoulder which is here called the heave offering and that Moses had that and the breast for his part at this time because he was now in the Priests stead Osiand Marbach But this is not understood of Moses that he should have them they are for Aaron and his sonnes vers 28. Moses part is set downe before what it should be vers 26. namely the breast And it was the right shoulder not the left which was given to the Priest Levit. 7.32 The left shoulder and the rest of the peace offering beside that which was due unto the Priest belonged unto the offerer 3. Therefore this Law here set downe is not concerning the ram of consecration out of the which Aaron had not now the Priests part because he and the other Priest were at that time but as the offerers and presenters but for the time to come an order is set what part they should have out of the peace offerings of the children of Israel namely the breast and the right shoulder Tostat. quaest 13. Iun. Gallas QUEST XXXII What difference there was betweene the shake-offering and heave-offering Vers 27. THe shoulder of the heave-offering c. 1. Some thinke that the breast was only shaken to and fro and therefore was called tenupha the shake-offering and the shoulder was onely lifted up so called also terumah Vatabl. Which Osiander calleth the one Movenda the sacrifice to bee moved or shaken the other Levanda to be lifted up and Iunius seemeth to be of the same opinion who readeth distinctly which was shaken to and fro that is the breast and which was lifted up that is the shoulder But the words following will not beare this sense which was heaved up of the ram of consecration Now no mention is made before of the heaving up of the shoulder but of the shaking of it to and fro with the other things which were put into Aarons hands vers 24. so that the right shoulder of the consecration ram was not onely lifted up but it was also shaken to and fro 2. The generall opinion therefore iâ— that as well the breast as the shoulder were first heaved up and downe and then shaken to and fro So R. Salomon Lyranus Simlerus Gallasius Tostatus with others But if they were both indifferently shaken to and fro and lifted up alike why are these speciall names given unto them Levit. 7.34 The breast shaken to and fro and the shoulder lifted up 3. Therefore I neither thinke that the breast was shaken onely nor the shoulder lifted up onely because the shoulder was shaken to and fro vers 24. and the breast together with the shoulder are indifferently vers 28. called an heave-offering neither yet is it like that there was no difference of motion in the shaking of them and the heaving them up seeing they have speciall names given them of their divers motions But it is most probable that the breast was more shaken to and fro than lifted up and therefore is called tenuphah of the more principall motion and the shoulder though it were moved to and fro yet was chiefly heaved up