to minister so it is like they had a care to keepe them cleane during their Ministerie 4. Neither did the Priests onely wash themselves thereat but they also washed their sacrifices the inwards and such other parts which were not to be carried forth into any profane place to be washed Tostatus Lippoman Ribera QUEST XXVI Of the mysticall application of the laver wherein the Priests washed BY this washing of their hands and feet 1. Beda understandeth the lavacre of Baptisme wherein we are first received into Christs Church as the Priests first washed their hands and feet before they entred into the Tabernacle 2. But because Baptisme is ministred once onely whereas the Priests did wash often he rather would have thereby understood ablutionem compunctionis lachrymarum the washing of compunction or contrition and of teares so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule which the faithfull in the old Testament well understood as David saith Psal. 51.7 Wash me and I shall be whiter than snow and the Prophet Isay alluding unto this rite saith Wash you make you cleane chap. 1.16 Simler 4. And for this cause our Saviour reproved the Pharisies for being addicted so superstitiously unto their outward washings wherein they committed a double fault both in bringing in other kindes of washing than were prescribed in the Law and in being addicted only to the outward ceremony Simler 5. And by the hands our works are signified by the feet the affections that we should both cleanse our hearts and be holy in our workes when we come before the Lord Tostat. qu. 11. 6. And in that the Priests washed their hands and feet Hac ablutione apertam impuritatis confessionem edebant They did by this washing give an evident confession of their impuritie and uncleannesse Gallas 7. The Heathen had such a custome to wash themselves when they sacrificed to their gods as this was a proverb among them Sacra non tractanda illotiâ— manibus That holy things must not be handled with unwasht hands Calvin 8. Therefore like as men doe not sit downe at their owne table but first they wash their hands so wee must not presume to come neere the Lords table with unprepared affections and uncleane hearts Simler Wee must be inwardly washed by the Spirit of grace the water of life whereof our Saviour speaketh Ioh 4.14 Marbach QUEST XXVII The difference betweene Moses laver and Salomons great sea of brasse NOw to finish up this matter concerning the laver these differences may bee observed betweene it and the great brazen sea which Salomon made and other vessels to the like use 1. They differed in the quantitie and large capacitie Salomons was ten cubits wide and five cubits deepe it contained 200. baths 1 Kin. 7.26 being filled after the ordinarie manner but 3000. baths 2 Chro. 4.5 that is if it were filled up to the brim So Cajetanus and Ribera doe well reconcile these places The bath was of the same capacitie for liquid things that the Epha was for dry containing each of them ten pottles or thereabout foure or five gallons And therefore because of the great capacitie it was called a sea But the laver that Moses made was nothing so big for it had not beene portable 2. They were divers in fashion Moses laver stood but upon one foot the other was borne upon twelve oxen And it was cast with knops and flowers and wilde cucumers 1 King 7.24 But this laver is not so appointed to be made it seemeth it was plaine 3. There was also some difference in the number Moses caused but one laver to be made Salomon beside the great molten sea made ten other caldrons or small lavers 2 Chron. 4.6 because in Salomons Temple there was more use of such vessels than in Moses Tabernacle 4. Their uses also were divers Moses laver served both for the Priests to wash thereat and to wash the sacrifices but Salomons great sea served onely for the Priests to wash in the other appertained to the sacrifices 2 Chron. 4.6 QUEST XXVIII Of the spices that went toward the making of the oyntment Vers. 23. TAke unto thee principall spices c. 1. Here are two confections appointed to be made the first of things more liquid and moist and the same to bee tempered with oyle to make an oyntment of to the making whereof in generall were required the principall or head spice or drug which Iunius inclineth to thinke to be the Balme which is the principall among such precious drugs and therefore is called of the Arabians Belsuaim as having dominion or excelling among such things but that there is no quantitie expressed of this as of the rest that follow neither were they yet come to the land of Canaan where great store of Balme was it is therefore the generall name rather of these spices and drugs which are named afterward in particular 2. The first is myrrh which Oleaster taketh for balme but the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar sheweth it to be myrrh There is another word tzeri which is taken for balme Ierem. 8.22 There were two kindes of myrrh one which of it selfe distilled out of the tree and therefore it is called mar deror myrrh of libertie that is freely flowing Paguine Oleaster or right myrrh without mixture Iun. Vatab. There was another which came of the cutting of the barke of the tree which was not so good Lyran. The myrrh tree groweth in Arabia five cubits high Strabus writeth that the fume thereof would breed incurable diseases in that countrey nisi fumo storaâ—iâ— occurrerentpunc but that they correct it with the perfume of storax c. But it is not like that if it were so dangerous and offensive that the Lord would have prescribed it to make the holy oyntment of These properties rather it hath it is good to healâ— wounds to dry up rheâ—me to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinemon cynamom whereof because there are two kindes one that is verie sweet and pleasant the other of no great smell therefore it is added here sweet cynamom R. Salomon Lyran. It cureth the biting of venomous beasts it helpeth the dimnesse of the sight Dioscorid lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us it is doubted it seemeth to be of another sort Simler For our cynamom is rather pleasant to the taste than smell whatsoever it was it is certaine it gave a pleasant smell Pro. 7.17 I have perfumed my bed with myrrh alâ—â—s and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâ—ratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub in India about two cubits high Strabus It is full of
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
by externall objects useth to tempt men thereby stirring and provoking their natural lust as David was inflamed at the sight of faire Bathsheba but here needeth no other sorcerie or inchantment than the corrupt inclination of a mans owne affection the devill doth but offer the occasion and shew the object hee draweth not the affection but the corruption of the heart of it selfe is ready to apprehend and lay hold of the object set before it Another way there is whereby the affection is stirred as when the evill spirit entereth and possesseth any with madnesse and phrensie for the time not changing the understanding or will but troubling the vitall spirits and inflaming the blood and so incensing unto lust The third way is when Satan entreth not to disquiet the bodie and trouble the spirits but externally offereth violence transporting and carrying by Gods permission bodies from place to place which is no hard thing for Satan to doe and so hee may bring one to the place where their lover is Tostat. qu. 13.3 But here two things are to be considered 1. That Satan directly cannot worke upon the heart of any in the immediate change or alteration of their affections but hee doth it by meanes either externall in moving by objects or by internall provocation and stirring of carnall lust 2. That he hath not the like power over the servants of God which he exerciseth over carnal men which are his owne vassals he ruleth in the children of disobedience as he listeth as the Apostle saith They are taken of him at his will 2 Tim. 2.26 But the faithfull doe resist him by faith 1 Pet. 5.9 So that his tentations cannot fasten upon them to intangle them further than God shall see it good for the triall of their faith This is made evident by that storie of Iustina the Virgin whom Cyprian then a dissolute young man and given to Art Magicke but afterward a most holy and constant Martyr loved exceedingly and when he was not able to prevaile with her by any allurements hee called for the Devils helpe to bring her unto him who by faith chased the evill spirit away Ex Tostat. qu. 13. QUEST XXXII Whether witches can indeed effect anything and whether they are worthie to bee punished by death NOw further by this sentence of the law which adjudgeth witches worthie of death they are found to be in error which thinke that witchcraft is nothing but nudum phantasma a verie phantasie that sillie women imagine they doe things which indeed they doe not but in their owne conceit and imagination First I will examine the objections which are made in the defence or at the least the excuse of these wicked women and in favour of them for the mitigation of their punishment 1. They say that this law is made de veneficis of such as kill and destroy by secret poisons and noysome herbes it concerneth not witches Answ. 1. Indeed the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translateth maleficos workers of mischiefe but they are both in error for the Hebrew word mecashephah is put in the feminine whereas they both interpret it by the masculine And the word mecashphim is applied to those which worke by evill spirits and have confederacie with them as Exod. 7.10 it is given to the Egyptian Sorcerers and Magicians 2. The practice of poisoning belongeth to the sixth Commandement Thou shalt not kill whereas witchcraft here forbidden is a breach of the first Table Simler 2. These sillie women can effect nothing they imagine they doe many things but it is only in their owne conceit Answ. 1. True it is that they cannot effect what they would for the Lord restraineth the power of the devill by whom they worke as he did when the Sorcerers attempted to bring forth lice and could not Exo. 8. 2. Yet it cannot bee denied but that they effect many strange things by the operation of the devill as the Magicians of Egypt could turne their rods into the similitude of Serpents and water into the likenesse of blood and the witch at Endor could cause the likenesse of Samuel to appeare which was not in deed Samuel but the devill taking upon him his shape So it is no strange thing by the operation of Satan when they take a mans garments and beat them to cause the bodie of the man to feele the smart Simler 3. And if they did no hurt and could effect nothing why was this law ordained against them God gave no superfluous or unnecessarie lawes to his people nor without great reason 4. Though they should effect nothing yet their wicked desire and endevour thereunto is worthie to bee punished 3. Witches many times doe good and heale men of their infirmities and diseases therefore they deserve no such punishment Answ. 1. Indeed in the Civill law such a decree is extant made by Constantine Qui per incantationes intemperiem aeris grandinis evertit puniendus non est c. Hee which by inchantment turneth away the intemperate season of the aire and weather is not to bee punished But it is no marvell that such things were tolerated then when they came newly from Gentilisme wherein such things were not only suffered but honored and rewarded 2. We have a more perfect rule out of the Scriptures that no such unlawfull meanes are to bee used no not to a good end as to procure health or such like for this cause the Prophet reproved the King of Israel having received hurt by a fall because he sent to the god of Ekron for helpe And to this purpose Augustine saith well as he is cited in the Decrees Si aliquando sanare videntur languidos id Deipermissu sit ut homines probentur c. If they seeme sometime to heale the diseased it is done by Gods permission that men might bee thereby proved c. And againe hee saith Laque◠sunt adversarii mederi non possunt They are the deviles snares they cannot heale 4. Object But the meanes which they use are wholesome and medicinable as herbs and oyntments and therefore herein they are not to bee found fault with Answ. 1. For the most part they use such meanes whereof no naturall or apparent reason can be given as to burne the thatch of the house to cut off some part of the beast bewitched and burne it and such like Concerning such things Augustine giveth a good rule Remedia ligaturae qu◠medicorum disciplina condemnat non adhibenda c. Such remedies and ligatures which the skill of Physicke condemneth are not to be used 2. He saith further Ex traditione malorum angelorum sunt Such remedies had their beginning from the tradition of evill angels therefore hee concludeth that Phylacteria sunt animarum vincula Such Phylacteries things applied to or hung about the necke or other parts are but the snares of the soule 3. If they doe use herbs and oyntments and such other
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.
But it seemeth that this great defection was about the seventh age for then Lamech of Cains race tooke unto him two wives then the Lord tooke away righteous Henoch that he should bee no longer grieved with the wickednesse of the world Then the world being replenished with great multitudes which are ring-leaders for the most part unto evill as it is written thou shalt not follow a multitude to doe evill began to give themselves to all kinde of wickednesse adultery oppression cruelty multiplicity of wives unlawfull lust even against nature and to fill the earth with uncleannesse 3. And although in this seventh age iniquity was come to the full height yet it began long before even in the dayes of Enos when as the righteous abhorring the great wickednesse of Cains posterity separated themselves and a part beganne to call upon the name of God Iun. 4. The Hebrewes note that at the beginning women were not so multiplied as afterward by whom they tooke occasion to sinne and therefore it is added there were daughters borne unto them c. vers 1. but this clause sheweth not a more speciall multiplying of that kinde but that when the world began to be stored both with men and women then they gave themselves to wantonnesse QVEST. III. The particular sin of the old world here noted Vers. 2. THey saw the daughters of men that they were faire c. 1. Their fault was not onely in that they of the righteous seed matched into Cains stocke Calvin 2. Or that they respected onely beauty having no regard to their piety and vertue Marlorat 3. But they by violence tooke unto them not to their wives but women for so with Mercerus and Iunius I rather interpret the word nashim from all men whatsoever as Iunius readeth both virgines and wives they cared not whom 4. Some Hebrewes here understand also the filthy sinne of buggery that they tooke all they liked even from among the bruit beasts but Moses speaketh onely of the daughters of men QVEST. IV. Who were these sonnes of God Vers. THen the sonnes of God 1. These sonnes of God were not the Angels which some have supposed to have fallen for their intemperancie with women and to have begotten of them spirits as Ioseph Philo Iustine Clemens Alexandrinus Tertullian conjectured who so expoundeth that place of S. Paul that women should be covered because of the Angels lest they should bee tempted with their beauty This opinion is easily confuted 1. Because the world was punished and God was angry not for the sinne of Angels but of men vers 3. My spirit shall not alway strive with man 2. Chrysostome urgeth that place Matth. 22. in the resurrection they neither marry nor are married but are the Angels Ergo Angels are not subject to carnall affections as men are 3. If Angels fell first for the love of women then they sinned not for 1000. yeares after the creation whereas the Scripture sheweth that the Devill was a murtherer and a liar from the beginning Ioh. 8.44 QVEST. V. Devils not corporall nor mortall IT is also absurd and improbable that these were devils which did company with women and of them came Gyants as thinketh Franciscus Georgius who affirmeth devils to have bodies and a generative faculty and to company with women Of the like opinion is Psellus that the devils have bodies and they are nourished by sucking and attraction as spunges and that they are males and females at their pleasures some are of a fiery some ayrie some a watery some of a terrene nature But these are fables and fictions fit rather to be laughed at than worthy to be confuted 1. The Devils are of a spirituall not corporall nature it appeareth by that story Luk. 8. where we reade that in one man there was a legion that is six thousand Devils how could so many spirits if they were corporall be included in one body 2. If they were of a fierie watery or earthly so of an elementall nature they should bee subject to corruption mutability and mortality and so some have imagined also as Plutarch writeth of the death of the great Pan a famous Devill among the Pagans and Cardane reporteth that he heard his Father say who was above thirty years familiar with the Devils that he learned of them that they doe die decay revive againe but this fancie is contrary to the Scripture which testifieth that the Devill hath beene a murtherer from the beginning of the world Ioh. 8 44 Ergo he hath continued from the beginning of the world and how should the soule of man be immortall if these spirits which are of a more subtill nature were mortall 3. Though it were granted that Devills have a kinde of airie bodies yet could they not ingender for the power of generation agreeth onely to perfect bodies which have their materiall and distinct parts and receive nourishment 4. And they being as they say male and female should ingender among themselves in their owne kinde 5. Or if they did company with women they could not beget men but multiply their owne kinde or at the least a mixt kinde as the mule is engendred of an horse and an asse and so some likewise have conceited that the Faunes and Satyres were the off-spring of such generation As Hierom in the life of Antonie reporteth that such an one appeared unto him in the wildernesse with goats feet long crooked nailes and hornes upon his head and spake unto Antonie but either this may be held to be a fable foisted under Hieromes name or if there were any such thing it might be some monster of the wildernesse which the Devill used as his trunke to speake out of QVEST. VI. Spirits doe not generate BUt much more absurd is the opinion of Paulus Burgensis that thinketh these which companied with the daughters of men were spirits called Incubi which doe assume bodies of the aire for a time representing the shape sometime of men sometime of women in the act of generation and then they are called Succubi and thus saith he were the Giants engendred and Tostatus approoving this conceit of Incubi and Succubi seemeth to give credit to that report of Merlin that he was begotten by a spirit In these assertions and uncertaine conjectures of men some what is true some part false 1. True it is that the Devill may appeare in the shape of man or woman and dissemble and counterfeit the act proper to both not that the spirits have any delight in such carnall acts having no true but assumed and counterfeit bodies but they doe it more strongly to delude men and women and entice them to that abominable sinne of the flesh which they know hath corrupted the hearts of many excellent men as of David Salomon 2. Though spirits can take upon them the shape of bodies yet they are but so to the eye they are not true bodies being easily
usuall food before the floud as it is now as seemeth to thinke Dominicus à Soto a Popish Writer for when as yet the earth and plants were not corrupted by the floud but retained their naturall force and vigour they yeelded more sufficient nourishment so that the eating of flesh was not then so necessary and as the more delicate use of some plants as the use of Wine by Noah was brought in afterward so much flesh of fowles and beasts did grow in request after the floud which was not covered before 5. Wherefore the sounder opinion is that not onely the eating of flesh was permitted before the floud but used not onely among the prophane race but with the faithfull though with greater moderation Our reasons are these 1. Because there is made no new grant neither in this nor in the rest as of multiplying and bearing dominion c. but onely the ancient privileges granted to man confirmed 2. The distinction of cleane beasts which it was lawfull for them to eat and the uncleane whereof they might not eat Levit. 13.8.3 It is evident by the oblation of Abel who offered the first fruit of his sheepe and the faâ— of them but it had beene no praise to Abel to offer the fatlings if he used not to eat of them it had beene all one to God whether to offer leane or fat but herein Abel is commended because he preferred the service of God before his owne private use and therefore Iustinus well collecteth Si anâ—e posuit Abel utilitatisâ—a Deum non dubium quia solitus fit ex labore suo utilitatem percipere If Abel did preferre God before his profit certainly he did reape profit of his labour and to the same purpose he alleageth that saying of the Apostle Who feedeth a flocke and eateth not of the milke thereof 1 Cor. 9.7 and by the same reason also of the flesh thereof 4. In that expresse mention is here first made of eating of flesh it is not as one well resolveth quantum ad usum in respect of the use sed quantum ad necessitatem in regard of the necessity The food of flesh beganne now to be more necessary because the plants and herbs had lost the first naturall vigour and strength QVEST. IIII. Whaâ— the meaning is of eating the flesh with the life or bloud 4. BVt flesh with the life thereof that is the bloud c. 1. This word anima in Hebrew nephesh translated life is taken foure wayes in Scripture first for man as the soule that sinneth shall die Ezek. 18. Secondly for the reasonable soule feare not those that can kill the body but cannot kill the soule Matth. 10. Thirdly it is taken for the inferiour part of the soule that is the affection as thou shalt love the Lord with all thy heart and soule Matth. 22. Fourthly it is taken for the life as a good shepherd will lay downe his life for his sheepe Ioh. 10. and so it is taken in this place for the bloud is the seat and chariot of the life and vitall spirics 2. These words are neither figuratively taken as Eugubinus thinketh for the shedding of mans bloud because he that killeth a man seemeth to devour his flesh for in this sense the words should have no coherence at all with the former verse and where words may be taken in their proper sense without any inconvenience a figure is not to be enforced neither is it all one to eat flesh with the bloud thereof and to eat things strangled as Chrysostome collecteth for the Apstoles distinctly speake of bloud and things strangled Act. 15. Neither is the eating of live flesh here onely prohibited as Cajetanus conjectureth or of hot bloud as Mercer for from this bruitish kinde of food the very nature of man abhorreth and therefore it needed not so especially to be provided for by precept But here generally the eating of the bloud with the flesh is forbidden whether together with the flesh alive or dead or separated from the flesh as to drinke it or to eat it as now the use is in confected meats QVEST. V. Wherefore the eating of bloud was prohibited NOw whereas the eating of bloud was forbidden both before the Law and under the Law Levit. 17. and after the Law in the beginning of the Gospell Act. 15. it shall be profitable to consider the causes of this prohibition First it was forbidden before the Law 1. Not so much for decencie and comelinesse or for that bloud is a grosse and heavy food 2. But either that aforehand by these ceremoniall precepts mens minds might be prepared the better to beare the yoke of the Law which afterward should be promulgated 3. Or rather that by this precept of abstaining from bloud men might be the more terrified from the shedding of mans bloud sic Chrysost. Secondly this law was revived Levit. 17.11 12. whereof two reasons are given one civill because the life of the flesh is the bloud that they should forbeare from all shew of cruelty and so much the more detest the shedding of mans bloud the other religious because I have given the bloud to offer at the Altar the bloud the organ of life is holy unto God the Author of life and therefore they should not pollute or prophane it by devouring thereof Thirdly the Apostles did forbid the eating of things strangled and bloud 1. Not because among the Gentiles suffocated things were held to be the food of evill spirits as Origen writeth for it is not like that the Apostles would ground their decree upon such heathenish fantasies 2. Neither by bloud is homicide forbidden and by things suffocated uncleane as some thinke for the Apostles would not use obscure and mysticall tearmes in their decree and these things were already provided for by law among the Gentiles 3. Neither did the Apostles forbid these things onely to restraine intemperancie for many kinds of food are more delicate and to be defiâ—ed than these 4. But Augustine sheweth the true cause of this prohibition Quâ—dideo fâ—ctum est quia elâ— gere voluerunt Apostoli pro tempore rem facilem c. This was decreed because the Apostles for a while would chuse some easie thing not burdensome to the observers which the Gentiles might observe in common with the Iewes c. Thus Augustine disputing against Faustus This the Apostles did onely for a time lest the beleeving Jewes who could hardly all at once be removed from the legall rites might have beene offended at the libertie of the Gentiles but now this cause being removed and there being no such feare this decree also is expired QVEST. VI. How this prohibition dependeth of the former verse Vers. 5. FOr surely I will require your bloud c. 1. Which words are neither an exposition of the former verse as Eugubinus who by the eating of flesh with the bloud understandeth figuratively the shedding of mans bloud 2. Neither is the
qui solum de omissa circumcisione jurae culpanda sunt It is fit that none should be punished but they which had committed the fault but infants can commit no fault therefore the punishment here designed doth belong onely unto the adulti that they onely be worthily punished which onely are rightfully blamed for the omission of circumcision Now put baptisme in the place of circumcision and this sentence is most true as well of the one as of the other that as there is no cause why an infant should perish for want of circumcision which is not his fault so neither for the not having of baptisme If then the ceremonies of the Law were not urged with such strict necessity there is no cause to impose such a yoke now under the liberty of the Gospell Morall Observations 1. Observ. Affection may sometime be blinded even in the righteous Vers. 18. O That Ismael might live c. 1. Though Abraham neither doubted to receive a sonne by Sarah and so prayeth for Ismael 2. Neither yet feared lest Ismael should have died another sonne being promised as some thinke 3. But onely desireth that Ismael together with the promised childe might be blessed and doth in thus praying acknowledge himselfe unworthy of such an extraordinary blessing holding himselfe contented if it so pleased God with this sonne which he had already had Mercer 4. Yet Abraham sheweth his humane infirmity and blinde affection toward Ismael And thus we see that oftentimes righteous men may be blinded in their affections as Isaack was towards Esau whom he would have blessed Ioseph toward Manasses before whom Iacob preferred Ephraim the younger Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lords anointed 1 Sam. 16.6 1 Observ. Of the true joy of the spirit Vers. 17. ABraham laughed Oukelos readeth rejoyced and indeed this laughter of Abraham proceeded not of incredulity but shewed the great gladnesse of heart which he conceived upon this promise of the Messiah which should come of his seed of this joy our Saviour speaketh in the Gospell Your father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 There is no joy then to the joy of the spirit neither any gladnesse like to that which ariseth of our hope of salvation in Christ. 3. Observ. Abrahams obedience in keeping circumcision Vers. 23. ABraham tooke Ismael c. Abrahams obedience diversly appeareth 1. in that he deferreth not the time but the selfe same day circumâ—â—seth his family 2. In that he circumciseth all the males of his house omitting none 3. He performeth this ministery and service chiefly himselfe wherein he might use also the helpe of others for he alone was not able to circumcise 318. persons for so many he had in his house 4. He refuseth not to be circumcised at the age of 99. yeares This example of faithfull and obedient Abraham teacheth us how diligent we ought to be in keeping Gods commandements and how exact in celebrating the mysticall rites and Sacraments of religion 4. Observ. The duty of the masters of families FUrther In that Abraham circumciseth his whole family it sheweth what the duty of parents and masters of families is to see that all in their house be brought to the knowledge of God for this cause is Abraham commended of God Gen. 18.18 And the law the charge of keeping holy the Sabbath both for the children servants strangers and sojourners in the house is laid upon the governour of the family Exod. 20.10 Abraham also beginneth with his owne sonne Ismael and so should parents give good example to others in their governing of their owne children Mercer 5. Observ. The righteous had in remembrance with God Vers. 24. ABraham was 99. yeare old c. The Scripture doth most exactly set downe the yeares of Abrahams life in five severall places He was 75. years old when he went out of Haran Gen. 12.4 He was 86. when Ismael was borne Gen. 16.16 Ninetie nine when he received circumcision Gen. 17.24 an hundred yeare old when Isaack was borne Gen. 21.5 And the whole time of his life is set downe an hundred and seventy five yeares Gen. 25.7 This is done to none other end but to shew us that the righteous are had in remembrance with God that their yeares dayes moneths yea the haires of their head before him are numbred Perer. 6. Observ. Contrary religions not to be suffered in one Kingdome Vers. 12. HE that is borne in thy house and bought with thy money must needs be circumcised Mercerus well collecteth hereupon that neither Kings in their kingdomes nor fathers in their families should tollerate any contrary religion but bring all under their charge to the obedience of faith first this is agreeable to the precept and commandement of God in Scripture 1. For the charge of keeping holy the Lords day is laid upon the father of the house both for himselfe and all that are within his gate Exod. 20.10 but Idolaters and superstitious persons cannot sanctifie or keepe holy the Sabbath to the Lord. 2. The Lord commandeth that if any person shall entice to Idolatry or any City shall set up a new worship the one should be killed the other destroyed Deut. 13.9.13 3. To this belongeth that precept of the Lord To seperate the precious from the vile Ier. 15.19 true worshippers must be severed discerned from false 4. This is the meaning of the Law Levit. 19 19. Not to sow the field with divers seeds nor to weare a garment of divers things so divers religions and professions in one Kingdome are not to be admitted or suffered likewise Moses saith Deut. 12.10 Thou shalt not plow with an Oxe and an Asse together which Saint Paul thus expoundeth 2 Cor. 6.14 Be not unequally yoaked with Infidels c. what communion betweene light and darknesse c. Secondly this hath beene the practice of the Church in all ages to cast out the leaven of contrary doctrine and profession In the time of Enos before the floud the servants of God and true worshippers beganne to call upon the name of God that is to serve the Lord apart in their holy assemblies and to separate and divide themselves from the prophane generations of Cain Ismael is cast out of Abrahams house because he was a scorner of Isaack as all Idolaters are of true worshippers Iacob reformeth his house and putteth away the strange gods Gen. 35.2 Iosua maketh the Gibeonites hewers of wood and drawers of waters for the house of God Iosua 9.13 David expelleth the Idolatrous Jebusites out of Jerusalem 2 Sam. 5.8 Asa put Maacah his mother from her regiment because she was an Idolatresse and brake downe her Idoll 2 Chron. 15.16 Iosias put downe the Chemarims a sect of Idolatrous Priests 2 King 23.5 Zerubbabel would not suffer the adversaries of Iudah to build the Temple with them but refused their service which they offered Ezra 4.3 According to the
Neither because Abraham had married another wife as some suppose did Isaack dwell apart from him in Beersheba his father remaining in Hebron as Calvin for it is not like that Abraham would want the presence and comfort of his dutifull sonne 3. Nor yet for a time did Isaack dwell apart employed as is most like in some speciall affaires in that countrey Merc. 3. But it is most like that Abraham at this time dwelt in Beersheba both because Abrahams servant returned thither as also there was Sarahs tent into the which Isaack brought Rebecca v. 67. QVEST. XXVIII Why Isaack used in the evening to walke in the field Vers. 62. TO pray in the field 1. Some read to talke or conferre in the field Aquila 2. some to talke with his workmen Cajetan 3. some to exercise himselfe in the field Septuag 4. Some to give himselfe to meditation Ambr. Iun. 5. some to meditate and contemplate the heavens and starres other naturall things Lyran. 6. some to talke with himselfe as they doe which are given to meditation 7. some to take the aire Vatabl. 8. But it is most like hee went into the field to pray unto God and to pray with deepe meditation for so the word suach signifieth both to meditate and pray and it may be that he intended his prayer specially concerning this businesse of his mariage QVEST. XXIX How and wherefore Rebecca lighted downe from the camell Vers. 6.4 SHe lighted downe from the camel c. 1. She neither bowed her selfe a little upon the camell as Ramban 2. neither did she hurt her selfe in lighting downe forcing by the fall the markes of her Virginity whereby Isaack suspected that the servant in the way had deflowred her as the Hebrewes fable 3. But she did for reverence unto Isaack light downe from the beast Mercer 4. so that we need not with Gregory to make an allegory hereof who by Isaack walking in the evening understandeth Christ comming in the end of the world and by Rebecca lighting from the camel the Church of the Gentiles forsaking her vitious life and manners Gregor in 42. Iob. QVEST. XXX Why they used to cover the face Vers. 65. SHe tooke a vaile and covered her 1. The covering of the head sometime is a signe of mourning as David covered his head when he mourned for Absolom 2 Sam. 19.4 2. sometime it is a signe of great reverence as Elias covered his face in the mount Horeb when hee talked with God 1 King 19. 3. It is also a signe of displeasure as they covered Hamans face when the King was incensed against him Esther 7.4 but it is here a signe of modesty and shamefastnesse as Tertullian writeth of the Arabian women quae non caput sed faciem ita totam tegunt ut uno oculo liberato contentae sive dimidia frui luâ—e potius quam totam faciem prostituere which doe not only cover their head but their whole face that having but one eye to see with they had rather enjoy but halfe the light than prostitute their whole face Caius Sulpitius Gallus is said to have divorced his wife because she was seene abroad with her face uncovered Valer. Maxim l. 6. c. 3. ex citation Perer. Places of doctrine 1. Doct. It is lawfull to take an oath where there is just cause Vers. 3. I Will make thee sweare c. Abraham both sweareth himselfe where none required an oath Gen. 14.12 he also sware to Abimelech who demanded an oath of him Gen. 21.31 and here he requireth an oath of his servant It is therefore lawfull to take an oath where there is just cause Muscul. Therefore that saying of Origen is some what hard perfectis viris jurare ipsis c. for perfect men either to sweare themselves or to adjure others it is uncomely homi ultim in Matth. 2. Doct. Children ought not to marry without their parents consent Vers. 4. TAke a wife to my sonne Isaack Abraham provideth a wife for Isaack It is not then lawfull for children to enterprise mariage without the consent of their parents so Rebeckas parents doe dispose of her for marriage v. 51. Rebeckah is before thee take her and goe and she afterwards giveth consent to their choice v. 58. wherefore great wrong is offered to the right of parents by the popish Canons that allow contracts made without the parents consent Calvin 3. Doct. Angels Presidents and Ministers of marriage Vers. 7. HE shall send his Angell before thee c. The holy Angel is appointed to be a guide in this businesse of mariage which therefore is hence concluded to be an holy thing seeing such holy spirits are presidents of this action As the Apostle also saith Mariage is honourable among all men Heb. 13.3 If Angels vouchsafe their presence and assistance in mariage how can it be a polluting or prophanation of orders as some popish writers affirme Greg. Martin dis c. 15. sect 11. 4. Doct. Iewels and ornaments how farre lawfull for women Vers. 22. HE tooke an abillement of gold concerning the use of these ornaments and jewels as simply they are not unlawfull the manner and person of wearing them considered so these captions must bee admitted 1. that although these tokens were sent unto the spouse and it was the use of the bride to decke and attire her selfe Ierem. 2.32 yet did they not usually thus apparrell themselves as with gold and such like as S. Peter sheweth 1 Pet. 3 3.5 2 The simplicity of that age is to beâ— considered that did not set their delight upon such things as we read note of 〈◊〉 that she bare a pitcher of water upon her shoulders our gentlewomen in these dayes thâ—â— urge 〈…〉 for bracelets and jewels would be loth to doe in other things as Rebecca did 3. Their speciall care was to decke and adorne the hid man of the heart with a meeke and quiet spirit 1. Pet. 3. 4. Let our nice and curious women first imitate them therein then let them plead their example for the rest Places of confutation 1. Confut. Peter not the chiefe among the Apostles Vers. 2. ABraham said to the eldest servant of his house which had the rule To this servant Pererius resembleth Peter 1. because of his age 2. and he was likewise by Christ set over his whole house that is the Church as this servant was over Abrahams house 3. as this servant was sent to chuse a wife for Isaack so S. Peter was the first that converted the Gentiles to Christ and invited them to this spirituall marriage for Peter first of all the Apostles was instructed by vision that the Gentiles were to be called and the first conversion of the Gentiles namely of Cornelius and his family was wrought by Peter Perer. in 24. Gen. num 5. Contra. 1. That Peter was one of the eldest in yeares among the Apostles wee deny not but that hee was the eldest of all as it seemeth this servant was cannot be
Maphâ—â—â—seth lame wee ought not rashly to judge of those which have any infirmity or defect in their body Muscul. It was the Disciples rashnesse for the which they are reproved of Christ to judge the blind-man punished for his or his parents sinne Ioh. 9.2 CHAP. XXXIII 1. The Contents IN this Chapter is set forth first Iacobs meeting of Esau and the manner thereof Secondly their departure each from the other In the first part on Iacobs behalfe wee have his policie in placing of his wives and children in order vers 1 2. his humility in gesture bowing himselfe seven times in speech hee calleth himselfe Esaus servant vers 5. and saith he had seene his face as if he had seene the face of God vers 10. his liberality in forcing his brother Esau to take his present vers 11. In Esau we are to consider his humanity in imbracing Iacob vers 4. his courtesie in offering first to goe with Iacob who excuseth himselfe by the tendernesse of his children and cattell vers 13. then to leave some of his company with him vers 15 16. In Iacobs departure there is expressed his acts domesticall in building an house for himselfe and booths for his cattell first in Succoth then Sechem vers 17 18. politicall or civill in buying a parcell of ground religious in building an Altar vers 20. 2. The divers readings v. 5. Who are these with thee and doe they appertaine unto thee H. who are these with thee cat the children which God hath given me C.H.B. wherewith God hath beene mercifull to me S. which God of his grace hath given G.T.P. chanan signifieth to grant in mercy v. 7. When they had worshipped likewise S.H.C. did their obeysance B. bowed themselves T.P.G. and so doth the Latine translate also vers 6. hebr shacah to bow as Isay 51.23 bow downe that wee may goe over Ioseph being bidden drew neare T. Ioseph drew neare câ—t v. 10. Be favourable to me H. thou shalt blesse me S. thou hast accepted me cater v. 10. As though I had seene the face of a prince C. the face of God cat v. 11. God hath given meâ— all things H. I have all things S.G.C.P. I have of all things T. or enough B. all things heb v. 12. I will beare thee company H. let us goe the right way S. I will goe over against thee C. I will goe before thee T.B.G.P. 〈◊〉 before against v. 13. Kine with young H.S.B.G. giving suckâ— T.P.C. 〈…〉 signifieth both v. 13. If they over-drive them they will die all in one day H. if they over-drive them but 〈◊〉 day they will die cat v. 14. I will follow softly his foot-steps 〈◊〉 I see my children are able H. I will be 〈◊〉 in the way according to the leasure of that which walketh before me and according to the foot of these little ones S. I will lead 〈◊〉 easily according to the pace of the family before me and the pace of the children C. I will 〈◊〉 a guide to drive those things gently that are before me for my comâ—â—ding T. I will drive softly according to the pace of the cattell that is before me and as the children shall indure B.G. according to the foot or 〈◊〉 of the worke or drift that is before me P. heb v. 15. It is not necessary I onely need this one thing that I may finde grace in thy sight my Lord. H. it is enough that I have found favour c. S. let me finde favour in the sight of my Lord. cater v. 17. Iacob went to his tabernacles S. to Succâ—â—h cater v. 18. Iacob came to Salem a City of the Sichâ—â—ites H.S.B. Iacob came safe to the City Sichem cater Salem signifieth both the name of a City and perfect sound v. 29. Of Hemor S. of the sonnes of Hemor cater for an hundred lambs H.S.C. for an hundred peeces of money T.B.G.P. chesitah signifieth money stamped with that marke v. 20. He called upon the mighty God of Israel H.S. he sacrificed upon it before the mighty God of Israel C. he called it the mighty God of Israel B.G. heb he called it the Altar of the mighty God of Israel T. 3. The explanation of doubtfull questions QUEST I. The order of Iacobs company and the reason thereof Vers. 1. HE divided the children c. Iacob doth dispose his company in order not onely for decency and comelinesse sake but both to move commiseration and pitie in Esau when he saw the mothers with their children as also to this end that if he smote one company with the sword the other might escape and therefore he placeth the dearest unto him Rachel with Ioseph in the last place as furthest from danger Mercer 2. But whereas Ioseph of Rachel is preferred before Iudah of Lâ—â—b it may be answered that â—s yet it was not revealed unto him that the Messiah should come of Iudah and Ioseph also proved a most excellent man Calvin 3. Iacob goeth first himselfe ready to be offered up in sacrifice for the safety of the flocke therein shewing himselfe an example of a good Pastor Calvin QUEST II. To whom Iacob bowed himselfe and wherefore Vers. 3. HE bowed seven times to the ground 1. He adored not or worshipped God in this inclining and bowing of himselfe as some thinke but he bowed himselfe to his brother as the text sheweth Mercer 2. There were divers fashions used in bending and bowing of the body sometime by bowing of the head and inclining of the body sometime by bowing of the knee 1 King 19.18 sometime by kissing the hand as Iob. 31.27 If my mouth did kisse my hand that is if I adore the Sunne when he shined as this use is retained still in salutaâ—ions to kisse the hand sometime they bowed the body to the ground as Nathan did to David 1 King 1.23 and Iacob in this place to Esau Perer. 3. Neither doth Iacob by this meanes betray or give over his birth-right in calling himselfe Esaus servant but he is content to yeeld this temporall service to Esau not doubting but the promise should be fulfilled in his posterity for so indeed the Idumeans did serve the Israelites from Davids time to Ioram an hundred and twenty years but the Israelites never served the Idumeans Mercer QUEST III. Whether Esau were in truth reconciled to Iacob Vers. 4. THen Esau came to meet him 1. Some Hebrewes thinke that Esau did but dissemble his affection at this time 2. But it is more like that Esaus heart was changed by the speciall worke of God some doe gather so because the word vajecabechehu which signified He kissed him is pointed throughout of which sort the Masorites note but fifteene But it is otherwise collected both by the circumstances here used Esau runneth to meet Iacob he embraceth him kisseth him and weepeth as also we reade not of any hatred after this shewed to Iacob but that they were perfectly reconciled and both buried their
to Benjamin when hee should have stayed for Iosephs cup yet Ioseph keepeth the same proportion in giving to Benjamin five suits of raiment Gen. 45.22 3. Neither with Ambrose need we make this a type and figure of Pauls excellencie in gifts who was of the tribe of Benjamin before the rest of the Apostles 4. But Ioseph did this to shew his love to Benjamin being his onely brother by the mothers side as Elkanah gave unto Anna his best beloved wife a more worthy portion 1 Sam. 1.5 Iun. Mercer 4. Places of Doctrine 1. Doct. God the disposer of mens hearts Vers. 14. GOd give you mercie in the sight of the man Iacob acknowledgeth that God is the disposer of mens hearts and affections as the Wise man saith The Kings heart is in the hand of the Lord c. he turneth it whethersoever it pleaseth him Prov. 21.1 2. Doct. We must rest in Gods providence and carefully use the meanes Vers. 11. TAke of the best fruits c. Iacob though his trust were in God that he would incline the rulers heart toward his sonnes yet he refuseth not to use all meanes whereby they might insinuate themselves as he adviseth them to take double money with them and to carry a present Wee are therefore so to depend upon Gods providence as that we use all meanes which God hath appointed Calvin Like as though the Lord gave to Paul all the soules in the ship yet by swimming and using the boords and broken peeces of the ship they came to land Act. 27.24 44. 3. Doct. Restitution is to be made where any errour or oversight is committed Vers. 12. LEst it were some oversight Iacob would have the money restored which they found in their sacks mouthes thinking that the seller might forget himselfe Iacobs justice herein sheweth that in buying and selling where any oversight is committed restitution and satisfaction should be made Muscul. Not like as now a dayes the buyer and seller thinke it well gained when they can one deceive another which abuse the Wise man reproveth It is naught it is naught saith the buyer but when he is gone apart he boasteth Prov. 20.4 4. Doct. The creatures of God may be used not onely for necessity but delight Vers. 34. THey were made merry or drunke their fill with him That is they did eat and drinke liberally and plentifully so that it is not onely lawfull to use the creatures of God for necessitie onely but we may goe further to receive them with delight and chearefullnesse so that we 〈◊〉 of surfetting and drunkennesse As we reade of Abraham that made a great feast when Isaack was weaned Gen. 21.8 that is a plentifull and liberall banket As God hath made bread to strengthen man so he hath given wine to cheare his heart Psal. 104.15 But men must take heed lest in exceeding they fall to riot and distemper themselves with supâ—rfluous abundance Philo well observeth that of ancient time they used after their sacrifices to make their feasts and in the Temples that the place and action might put them in minde of sobriety whereupon some derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee drunke of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after sacrificing So wee reade that the Elders of Israel did eat bread with Moses father in law before God Exod. 18.12 in that place where they had sacrificed Wee should therefore thinke of God in the middest of our feasts and not be like to those of whom Saint Iude speaketh of Without all feare feeding themselves Iud. 12. 5. Places of Confutation 1. Confut. Monkes despised of the Iewes Vers. 30. HIs afflictions were inflamed The word is camar whereof the Idoll Priests were called chemarim of their blacke garments as of a burnt colour The Jewes give that name to the blacke Monkes Mercer who by their superstitious apparell make themselves ridiculous to the blinde Jewes and by such foolish toyes hinder their conversion to the faith 2. Confut. Against the pride of superstitious Papists Vers. 32. THat was an abomination to the Egyptians The Egyptians being a superstitious people despised the true Church of God and counted them prophane in respect of themselves which the Prophet noteth to be the guise of hypocrites Stand apart come not neare me I am holier than thâ—â— Isay 65.5 Even so the Pseudocatholike Papists despise the professors of the Gospell of Christ counting them heretikes refusing to come into their holy assemblies Calvin 6. Places of morall use 1. Morall To commit our counsell to God Vers. 7. COuld we know certainly that he would say so Iacobs sons in making mention of their father and youngest brother thought to have excused themselves but thereby they came into greater danger whereby we see that God doth many times frustrate our counsels and maketh them to fall out farre otherwise than we imagined Mercer as Peter also intrapped Ananias by the words of his owne mouth Act. 5. therefore we must commit our counsels to God that he would both direct the thoughts of our heart and words of our mouth 2. Morall A bad conscience full of suspition Vers. 18. BEcause of the money in our sacks mouth are we brought Thus a guilty conscience is alwayes suspitious and disquieted upon every occasion as appeareth in these men that are fearfull without cause and interpret every thing against themselves Thus Moses describeth the fearfulnesse of men that are punished for their sinnes The sound of a leafe shaken shall chase them Levit. 27.36 3. Morall We must be carefull to instruct our families Vers. 23. YOur God and the God of your fathers This steward of Iosephs house would never have spoken so reverently of the God of the Hebrewes but that he was so taught of Ioseph who had a great care to instruct his family in the right faith in the middest of that idolatrous nation this was Abrahams commendation Gen. 18.18 and Iacobs practice Gen. 35.4 4. Morall Iustice to be tempered with mercy Vers. 29. GOd be mercifull to thee my sonne Ioseph which hitherto had shewed himselfe severe and rigorous towards his brethren beginneth now to use them kindly whose example teacheth that prudent governours should qualifie and temper justice with mercy and severity with clemencie Grâ—gor as Saint Paul did towards the incestuous young man 2 Corinth 2. CHAP. XLIV 1. The Method or Argument FIrst in this chapter is declared the practice of Ioseph in laying theft to Benjamins charge 1. The device by Ioseph vers 1 2. 2. The execution by his servant in accusing them vers 4. to 6. 3. Their defence and agreement for the punishment vers 9 10. 4. The deprehension of the pretended theft with Benjamin vers 11. to vers 14. Secondly the conventing of them before Ioseph with their submission and Iosephs mitigation of the punishment vers 15. to vers 18. Thirdly Iudah interposeth himselfe and maketh intercession for Benjamin where is set downe 1. The narration both of their first speech had with Ioseph vers
and Antypathies their qualities and operations he can apply and temper the causes together and so is able to worke wonders though not true miracles which are beside the order and course of nature which Satan cannot invert As to put this for an example the small fish which is called Echinus or Remora is able by applying himselfe to the ship to stay it though it bee under saile and have both the sea and winde with it which Plinie sheweth to have beene found by experience how that Antonius his ship at one time and Caius at another were stayed by this fish Now if a Magitian should secretly apply this fish to a ship hee might bee thought to worke a great wonder and yet it should bee naturall The other reason is that beside the knowledge of nature Satan is skilfull of all humane arts and sciences by the benefit whereof even men doe worke wonders as Archimedes was able to stirre a ship with his hand by certaine engines which he had prepared which a great number of men by strength could not doe He also devised such kinde of instruments when Marcellus the Romane Captaine besieged Syracusa whereby they so annoyed their enimies and made such havock and slaughter of the Romanes that Marcellus himselfe said they fought not against men but against the Gods Architas the Pythagorean by Mechanick art made a dove of wood to flie Severinus Boetius made serpentes of brasse to hisse and birdâ— of brasse to sing If men can make such admirable things by art it need not seeme strange if by the power of Satan wonderfull matters are sometime compassed Ex Perer. QUEST XII What things are permitted unto Satan to doe THe next point to be shewed here is what things which seeme to us to be miraculous the Devill may doe by himselfe or his ministers the Magitians First in generall wee are here to consider a twofold action of spirits the one is immediate as they can themselves passe speedily from place to place as Iob. 1. Satan came from compassing the whole earth for if the Sunne being of a bodily substance can compasse the heavens of such a huge circuit many hundred thousand miles about in the space of 24. houres the spirits can doe it with greater agility they have also power to transport bodies from place to place aâ— our Saviour yeelded his body to be transported of Satan to the tempters further confusion The other action is mediate as Satan can transport and bring together the causes of things which being tempered and qualified may bring forth divers naturall effects which are wrought immediatly by those naturall causeâ— yet mediately by Satan which bringeth them together Secondly in particular these things are permitted to Satans power he can transport bodies and carry them from place to place as thâ— Ecclesiasticall stories make mention how Simon Magus was lift up on high in the aire by the 〈◊〉 of Satan but by the prayer of Peter was violently throwne downe so sometime serpents and 〈◊〉 have beene seene flie in the aire Albertus Magnus saith that oxen have rained and fallen out of the aire all which may be wrought by the conveyance of Satan 2. The Devill can suddenly convey things out of ones sight as Apollonius from the presence of Domitian Thus it may be that Gyges if that report be true not by the vertue of a ring but by the power of Satan became invisible 3. They can make images to speake and walke as before wee heard of Apollonius brasen butlers and the image of Memnon so the image of Iuno Moneta being asked if she would remove to Rome answered se velle that she would and the image of fortune being set up said ritè me consecrastis yee have consecrated mee aright Valer. Maxim lib. 1. cap. ultim de simulachris But the Devill cannot give power unto these things being dead to performe any action of life but that hee moveth and speaketh in them as the Angell caused Balaams Asse to speake 4. The Devill can cause divers shapes and formes to appeare as of men Lions and other things in the aire or on the ground as in the life of Antonie the Devill appeared unto him in the shape of terrible beasts 5. And as he can counterfeit the shape of living things so also of other things both naturall as of gold silver meat and artificiall as of pots glasses cuppes for if cunning artificers by their skill can make things so lively as that they can hardly bee discerned from that which they resemble as Plinie writeth of Zeuxis grapes lib. 35. cap. 11. much more can Satan coyne such formes and figures as Philostratus lib. 4. of the life of Appolonius maketh mention how a certaine Lamia pretending marriage to one Menippus a young man shewed him a banquet furnished with all kinde of meat and precious vessels and ornaments which Appolonius discovered to be but imaginarie things and shee confessed her selfe to bee a Lamia 6. The Devill by his subtile nature can so affect the sensitive spirits and imaginary faculty as that they shall represent unto the inward sense the phantasie of some things past or to come and cause them to appeare to the outward sense as wee see that franticke persons imagine many times that they see things which are not and there is no doubt but that the Devill can effect that which a naturall disease worketh 7. Hee can also conforme the fantasies of those that are asleep to represent unto them things which the Devill knoweth shall come to passe and by this meanes to bring credit unto dreames 8. In some things the Devill can interpose himselfe and helpe forward those superstitious meanes which are used to prognosticate as the Augurs by the flying and chirping of birds by looking into the intrals of beasts by casting of lots tooke upon them to divine and the Devill by his mysticall operation concurred with them more strongly to deceive 9. The Devill can stirre up in naturall men the affections of love anger hatred feare and such like as he entred into the heart of Iudas Iohn 13.1 and this he doth two wayes either by propounding such externall objects as helpe to inflame and set on fire such affections and by conforming the inward phantasie to apprehend them Hierome in the life of Hilerius sheweth how a certaine virgin by Magicall enchâ—ntments was so ravished with the love of a young man that shee was mad therewith QUEST XIII How divers wayes Satans power is limited THese things before recited Satan by his spirituall power is able to doe yet with this limitation that his power is restrained of God that he cannot doe what he would but sometime the Lord letteth him loose and permitteth him to worke either for the triall and probation of his faithfull servants as is evident in Iob or for the punishment of the wicked as hee was a lying spirit in the mouthes of Ahabs false Prophets for if Satan had free libertie to
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
as is taken for the being of the thing hardnesse of heart as it is sinne so it is a punishment of sinne that is it could not be a punishment of sinne unlesse it were sinne this we grant In the next part the same word as signifieth the manner of being therefore if the first be taken in the same sense for one and the same manner of being wee deny that hardnesse of heart in the same respect is both sinne and the punishment of sinne It is both in respect of the subject and being but not both in the same quality affection and manner of being 3. Hee thus proceedeth All punishments of sinne because they are just stand with the will of God hardnesse of heart being a sinne if it should stand with the will of God then it would follow that sinne should stand with the will of God Contr. 1. If sinne no way stand with the will of God then sinne should not be committed in the world for against his will can nothing be done 2. Here then wee must admit a distinction of Gods will there is his will of approbation and the will of his providence by the first he willeth not sinne but by the second he willeth it to be in the world because he knoweth how to dispose of sinne even unto good Origen hath the like distinction Multa sine voluntate Dei geruntur nihil sine providentia providentia est qua dispensat providet voluntas qua vult vel non vult aliquid Many things are done without Gods will nothing withouâ— his providence providence is that whereby he dispenseth and provideth his will whereby hee willeth or â—illeth any thing The master of the sentences saith Mala fieri bonum est it is good that evill should bee done because thereby Gods power and goodnesse is seene in turning evill unto good lib. 1. distinct 46. quaest If God then did not see how to turne evill unto a good end he would not suffer evill to be done in the world 3. So then retaining the former distinction still hardnesse of heart as it is a sinne God willeth it not but as it is a punishment of sinne it standeth very well with the will and justice of God 4. And further concerning the former testimonies of their owne Writers Pererius would have them to speake of such sinnes which are also punishments of sins in divers subjects as that the doing of it should be a sinne in one and the suffering a punishment in the other as the rebellion of Absolon and railing of Shemei in respect of themselves they were sinne but in regard of David they were a chastisement upon him for his sinne and so they were sent of God But in other things where the sinne and punishment are in one subject as in the hardnesse of heart that distinction hath no place Contra. But Pererius by his leave cannot fasten upon them a sense contrary to their words for thus Cajetan writeth as Melchior Canus citeth him Deâ—â— non est 〈◊〉 peccata ut sic sed quaâ—â—um est 〈◊〉 ipsâ—â— peccatâ—â— vel alterius God is the author of sinne not as it is sinne but as it is a punishment in 〈◊〉 that sinneth or in any other And Canâ—â— thereupon collecteth thus Agnoscit Cajetanus maledictionem Shemei quatenus punalem sibi procedere a Deo Cajetane acknowledgeth that the cursing of Shemei as it was penall to himselfe did proceed from God His meaning then is that even in him that sinneth hardnesse of heart is a punishment of sinne and not only in another Their owne master of sentences also saith as I cited him before Concupiscentia in quantum poena est peccati Deum habet authorem Concupisâ—ence as it is a punishment of sinne hath God the author thereof lib. 2. distinct 32. But concupiscence is a punishment in him that hath it not in another Wherefore notwithstanding these contrary objections because of those places of Scripture alleaged before and the testimonies of other Writers I approve this distinction as sound that hardnes of heart not as it is sinne but as it is inflicted as a punishment of sinne is of God and in this sense God is said to harden the heart as Augustine well concludeth Deus indurabit per justum judicium Pharaoh per liberum arbitrium God did harden Pharaohs heart by his just judgement and Pharaoh by his owne free will de liber arbitr cap. 23. QUEST XVIII How God is said to harden the heart by patience and long suffering ANother way whereby God is said to have hardned Pharaohs heart is by his patience and long suffering because the Lord doth suspend his judgements and not presently punish the wicked whereupon they abusing Gods patience and long suffring are hardned This exposition they ground upon that place of the Apostle Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath This exposition followeth Origen Non aliter Deum indurare corda hominum nisi patienter eos tolerando that God doth not otherwise harden mens hearts than by patience forbearing them And he maketh it a figurative locution like as a master should say to his servant that abuseth his gentlenesse a lewd servant it is I that have made thee thus because I did not punish thee Likewise Basil Obstinavit Deus Pharaonem per longam patientiam God made Pharaoh obstinate by his long patience So also Hierom Patientia Dei induravit Pharaâ—nem Gods patience did harden Pharaoh And he sheweth it by this similitude as the same Sun hardneth the clay and mollifieth the wax Sic bonitas Dei vasa ira indurat vasa misericordia solvit So the goodnesse of God hardens the vessels of wrath and mollifieth the vessels of mercie To the same purpose also Theodoret quast 12. in Exod. Augustine also after the same manner saith Pharaonem non divina potentia sed divina patientia credenda est Deum indurasse Not the divine power but the divine patience is thought to have hardned Pharaoh This is true which is affirmed by these ancient fathers that men by abusing the patience and long suffering of God are hardned yet this is not all this phrase that God hardned Pharaohs heart sheweth that God hath a further stroke in the hardning of their hearts than by connivence and long suffering toward them QUEST XIX Wherefore the Lord useth patience and long suffering toward the wicked YEt it is most true that God useth great patience and longanimity towards sinners and that for these reasons 1. That thereby Gods goodnesse and mercy may appeare and the great malice and frowardnesse of mans heart that cannot be drawne to repentance by the Lords rich and bountifull mercy 2. By this meanes also Gods judgements appeare to be most just when he punisheth the
and confut 1. 4. Places of doctrine 1. Doct. God overruleth mens affections Vers. 3. THe Lord gave the people favour in the sight of the Egyptians Hereby wee learne that God hath the ruling and turning of mens affections he can worke them either to favour or disfavour Piscat So the Wiseman saith As the rivers of waters the Kings heart is in the hand of the Lord â—e tâ—â—neth it whither soever it pleaseth him Prov 21.1 Like as the husband man maketh furrowes in his ground and draweth the water which way it pleaseth him and as the sternes man in the vessell doth move it which way he listeth so can the Lord order and governe the streames of mens affections 2. Doct. Godly men have their passions and affections Vers. 8. SO he went out from Pharaoh very angry Even wise and godly men have their affections it iâ— not as the Stoikes taught that there is a vacuity and absence of them in wise and perfect men They are not without affections but they rule them by reason and their reason is sanctified by grace The Apostle saith be angry but sinne not Ephes. 4.26 He alloweth to be angry but not to sinne in anger Christ the most perfect man that ever was had his affections as of anger Marke 3.5 He looked round about him â—â—gerly of joy Luk. 10.21 Iesus rejoyced in spirit of sorrow Matth. 26.38 My soule is heavy unto death of love as Ioh. 13.23 The disciple whom Iesus loved 5. Places of confutation 1. Confut. Against Purgatory BEfore in the third question where it is disputed what Angels God used in bringing the last plague of death of the first borne upon Egypt Pererius sheweth the difference betweene the ministry of the Angels in this life and in the next falling to make mention of purgatory for they cannot doe otherwise for ther lives but upon every occasion broach their owne fansies leaveth it as uncertaine and undiscussed whether the good Angels or the bad should be ministers of purgatory he thinketh not the bad that they should exercise power over them which in their life time did conquere the Devill neither yet will hee have them to be the good It is an unmeet thing saith he that they which shortly should become the fellowes and partakers of the blessed Angels in heaven should bee punished by them Perer. 1. disput in cap. 11. Contra. 1. Let any reasonable man judge whether it be not like that purgatory should be a meere fansie where there is supposed to bee torments and yet no tormentor In that hee thinketh that neither good Angels nor bad are the ministers of those torments I condescend to him who then not Christ I am sure for he hath redeemed them nor yet God himselfe for the Apostle saith Who shall lay any thing to the charge of Gods chosen it is God that justifiâ—th who shall condemne Rom. 8.33.34 God hath justified them by faith in Christ and being justified there is nothing further to be laid to their charge If then there be no tormenter in purgatory there is no torment in purgatory and so purgatory fire is quite quenched and put out 2. Beside this uncertainty who should be the tormenters there be other maine points not yet resolved of among them concerning purgatory as of the place where it is of the fire what it is corporall or spirituall of the time how long it shall last whether hundred yeeres or thousands of the greatnesse of the paine whether it exceed all the torments and punishments of this life These articles are not yet defined and determined among them as Bellarmine sheweth lib. de purgat from chap. 6. to chap. 14. Therefore we will leave them to their uncertainties and as they make question of the circumstances of purgatory so we will not onely make question of purgatory it selfe but are most sure that it is but an invention of their owne for all they which dye in the Lord that is in the faith of Christ are pronounced blessed and to rest from their labours and their workes follow them Revel 14.13 Here are three arguments against purgatory They which dye in the faith of Christ are blessed but they which are in hell torments for purgatory they make part of hell are not blessed They doe rest from their labours but they which are in purgatory are in labour and paine Their workes follow them for their reward but they which are tormented â—nd punished are not rewarded Therefore wee acknowledge no other purgatory but in this life a perfect purgation of our sinnes in Christ Heb. 12.3 and an imperfect which is by the fiery probation of affliction as S. Peter calleth it Thinke it not strange concerning the fiery triall which is among you to prove you 1. Pet. 4.12 2. Confut. Against the Manichees which reject the old Testament Vers. 10. BVt the Lord hardned Pharaohs heart Hence the Manichees tooke occasion to utter their blasphemies against the God of the old Testament and to reject the Scriptures themselves of the old Testament as proceeding from a God that was a worker of evill in hardning mens hearts These Augustine confuteth at large hom 88. de tempore shewing how God is said to harden the heart without any touch of sinne for thus he writeth Non Pharaonem Dei violentia sed propria impietas obduravit Not any violence from God but Pharaohs owne impiety did harden him And these words I will harden Pharaohs heart he expoundeth thus Cum abfuerit ei gratis mea obduret illum nequitia sua when my grace is from him then his owne wickednesse shall harden him 2. Then he doth illustrate it by this similitude as the water is frozen till the Sun shine upon it then it resolveth and so soone as the Sunne is departed it is bound with cold againe the Sun is not the cause of the freezing of the water but the coldnesse of the water bindeth it selfe so properly God causeth not the heart to be hardned but by the absence of his grace it is hardned 3. But if the question be asked why the Lord suffereth any to be hardned he maketh this answer Aut illorum iniquitati qui obdurari merentur adscribendum aut ad inscruâ—abilia Dei judicia referendum quae plerunque sunt occulta nunquam autem injusta This must â—â—thâ—r be ascribed to their iniquity which deserve to be hardned or it must be referred to the judgements of God which are often hid but never unjust It sufficeth 〈◊〉 to know and beleeve as the Apostle saith Rom. 9. Is there iniquity with God 3. Confut. Against Pererius that thinketh none in this life to be without hope of grace and repentance NOw further whereas Pererius in the treatise of induration moveth this disputation whether any man can be so hardned in this life as that he become altogether impenitent and incorrigible and without hope of grace and resolveth upon the negative part that none in this life are in such desperate state it shall
saith That God gave them favour in the sight of the Egyptians neither did the Israelites borrow these things but they simply asked them and the other frankly gave them Pererius thinketh that the Israelites asked these things betweene the ninth and the tenth plague because when there was one plague yet behinde the Lord bad Moses to speake to the people to aske of the Egyptians chap. 11.2 But in that place only it is shewed what the Lord commanded Moses to doe hee spake to the people then to doe it but it was not acted then as likewise in the same place mention is made how the Lord would goe forth at midnight and smite all the first borne which was not done then but afterward 2. Wherefore I rather thinke with Calvin and Iunius that the Israelites asked these things of the Egyptians after the last plague immediatly before their departure the reasons are these 1. The Egyptians seeing their first borne slaine were afraid of their owne lives and therefore in respect thereof they regarded not their substance Tanquam si hoc pretio animas redemissent As if they had redeemed their lives with this price Iun. And as Calvin Hinc clamor ille desperationis index omnes mortui sumus hinc facilitas illa in dando supellectile Hence came that desperate cry wee are all dead men hence that facility in giving their house-hold stuffe 2. That this asking of the Egyptians came after all the plagues it is shewed chap. 3.20 I will smite Egypt with all my wonders c. after that shall he let them goe then it followeth in the next verse I will make this people to be favoured of the Egyptians c. for every man shall aske of his neighbour c. 3. The text saith that they shall put the jewels and raiment upon their sonnes and their daughters that is shall load them with them and lay them upon their shoulders it is like then they were upon going when they made their burthens 4. If they had asked them before it had beene only to borrow them not to have them of gift but it is shewed already that they did not borrow them quest 42. 5. They had no colour to borrow their jewels and costly rayment before for they asked them to set forth the service of God which was upon their going for Pharaoh said Goe serve the Lord as yee have said vers 31. QUEST XLV What kind of favour it was which the Lord gave the Israelites in the sight of the Egyptians Vers. 36. ANd the Lord gave the people favour c. 1. Some thinke that this favour was by reason of some supernaturall grace and amiable quality which was given unto the Israelites whereby the Egyptians were allured unto their love as the booke of Iudith saith was given unto Iudith an extraordinary comelinesse whereby she was commended to all that saw her Iudith chap. 10. 2. Another opinion is that this favour was wrought rather in the hearts of the Egyptians toward the Israelites that the Lord who overruleth mens hearts did incline the affections of the Egyptians toward his people and this is the truer opinion as both may appeare by the use of the same phrase elsewhere as it is said that Ioseph found favour in his masters sight Gen. 39.3 which was not caused so much by Iosephs amiable person as by the working of his masters affection for the reason is there shewed of this favour his master saw that the Lord was with Ioseph so that the cause of this favour was not the externall object of Iosephs person but the internall effect of his masters affection likewise this is evident by the contrary for as it is said He turned their hearts to hate his people Psalm 105.25 so their hearts were turned againe to love and favour his people 3. Yet was it not such favour as Cajetane supposeth that the Egyptians prevented the peoples asking and forced them to aske as he would inferre upon the signification of the word Vajashilum which in hiphil he saith signifieth to cause or compell to aske But neither is the word so taken in hiphil but rather signifieth to lend or give one his asking as Anna using the same word 1. Sam. 1.28 saith shee had given or lent her sonne unto the Lord where hishilti in hiphil cannot be translated Shee had caused the Lord to aske And beside what needed that circumstance for the Egyptians to have forced the Israelites to aske and then to have given them their asking they might at once have given them unasked 4. Neither was this a worke of regeneration of the Egyptians whereby they suddenly of wolves became lambes as Master Calvin very well noteth but it was a speciall worke of Gods power onely at this time thus to sway their affections for they were soone changed againe when they pursued the Israelites with all hostility 5. And although this inclining of the Egyptians hearts and bending of their affections was Gods speciall worke yet it pleased the Lord to use some subordinate meanes to procure it and give occasion thereof as namely these two the one was the great reputation and estimation which Moses was in both with Pharaoh and with his people which reason is yeelded of this favour chap. 11.3 Calvin The other because the Egyptians by the death of their first borne were in such perplexity and feare that they were glad to give them any thing to redeeme their lives Thostatus So it is said in the Psalm 105.38 Egypt was glad at their departure QUEST XLVI Why the Lord enriched his people with the Egyptians substance NOW the reasons wherefore the Lord gave the Israelites such favour and thereby enriched them were these 1. To accomplish the promise made to Abraham Gen. 15.14 That the people should come out with great substance Osiander 2. For the comfort of the Israelites whom the Egyptians before had stripped of that they had and divers wayes oppressed now some amends is made them by possessing the precious jewels of the Egyptians Ferus 3. As also by this meanes the Egyptians were animated to pursue and follow after the Israelites to their owne confusion and destruction Ferus 4. And hereby the Israelites were furnished with many rich ornaments which afterwards served for the adorning and beautifying of the Tabernacle Ferus QUEST XLVII Of which Egyptians they asked and who of the Israelites and what Vers. 35. THey asked of the Egyptians 1. These were not the Egyptians inhabiting out of the land of Goshen as some thinke because it is like if any had inhabited among the Israelites they should have beene exempted from the plagues of Egypt which is not to be thought But this followeth not for such plagues as befell either the persons of the Egyptians or their proper substance might as well be laid upon the Egyptians dwelling among the Israelites as upon others as is shewed before quest 33. in 7 chap. And that these Egyptians of whom the Israelites asked these things
figure of Christ 1. Cor. 5.7 Iun. in Analys 6. Places of morall use 1. Observ. To cut off the occasion of sinne Vers. 16. IN any case yee shall put away leaven the first day out of your houses As they were straightly charged not to eat unleavened bread so they must also avoid the very occasion leâ—t they might trespasse unawares So wee must not only flee from manifest sinnes but beware of every occasion as our Saviour bid his Apostles take heed of the leaven of the Pharisies There is another kind of leaven of corrupt manners as the Apostle sheweth 1. Cor. 5.7 Both these kindes of leavens we must not only forbeare to eat our selves but we must cast them out of our houses wee must both abhorre them in our selves and remove all occasions which any might stumble at Simler and so as the Apostle saith abstaine from all appearance of evill 1. Thess. 5.22 2. Observ. Favour in the lender toward the borrower commeth of God Vers. 36. ANd the Lord gave the people favour As the Egyptians affections were inclined by the Lord to lend or rather to give unto the Israelites what they asked so when a man is driven to borrow of his neighbour if he finde favour in his eyes he is to acknowledge it as a mercie from God if the Lord doe shut up his affection toward him he must thinke that some sinne of his hath made a barre and stopped the way Pellican Thus was the heart of righteous Iob wrought toward the poore If I restrained the poore of their desire or caused the eyes of the widow to faile Iob. 31.27 3. Observ. God can turne mens affections to hatred or favour as it pleaseth him AGaine as it is said in the Psalm 105.25 He turned their heart so that they hated his people like as the Lord so worketh that the patience of his servants is tried by the disfavour and hatred of men so he can turne their affections to love and favour This teacheth us that wee should depend upon God and when we see the countenance of any to be estranged from us that wee pray unto God who hath the ruling of all mens hearts to incline their heart toward us as Iacob prayeth for his sonnes God almighty give you grace in the sight of the man Gen. 43.14 Calvin 4. Observ. We must be as pilgrims and dwellers in tents in this world Vers. 37. THey tooke their journey from Ramesis to Succoth Succoth signifieth tabernacles So they that goe out of the Egypt of this world to the heavenly Canaan must dwell in tabernacles here Pellican We must be as pilgrimes and strangers in this world 1. Pet. 2.11 and the Apostle saith that here we have no abiding City Heb. 13.14 5. Observ. No unbeleevers to be admitted to the Sacraments Vers. 43. NO stranger shall eat thereof That is no uncircumcised person that is a stranger from the faith of Israel so neither are the mysteries or Sacraments of religion to be given unto Infidels or prophane persons Calvin As our Saviour will not have us to cast holy things unto dogs or pearles among swine Matth. 7.2 6. Observ. The Gospell is to be professed not for lucre or honour sake but for love to the truth Vers. 45. AN hired servant shall not eat thereof As they which served the Israelites only for their hire and wages were not true members of Israel and therefore not fit to bee partakers of their mysteries for they joyned themselves unto them rather for a reward than for love of their religion So neither are they true professors of the Gospell which doe professe the same for any love of lucre or preferment rather than of conscience and good will to the truth Pellican Likewise it sheweth that neither is God to be served onely for hope of reward but for love and true filiall affection for as they which obey for feare are servants and not children so they which doe all for hope of reward are hirelings and mercenaries rather than domesticall God therefore is to be served and loved for his owne sake without any other respect CHAP. XIII 1. The Method and Argument IN this Chapter there is a prescription of certaine solemne rites to be observed of the people in remembrance of their deliverance out of Egypt unto verse 17. and a description of their manners of proceeding in their journey to verse 22. In the prescription two things are enjoyned the people the annuall keeping of the Passeover and the consecrating of the first borne which are briefely propounded vers 2. and 3. and afterward more at large declared In the ample declaration 1. The Passeover is prescribed both the place where they should keepe it in the land of Canaan vers 5. the time for seven dayes vers 6. the manner with unleavened bread verse 7. the use which is double in respect of their children to instruct them vers 8. of themselves to be a signe of remembrance unto them vers 9. the perpetuity they must keepe it yeerely 2. Concerning the consecration of the first borne the place is assigned where they shall set them apart when they are come into the land of Canaan vers 11. what they shall set apart all their first borne of man and beast vers 12. with an exception of two kindes of the asse among the uncleane beasts which must be redeemed or killed and the first borne of man which must be simply redeemed vers 13. then the reason of this institution is shewed because the Lord for his peoples sake killed all the first borne in Egypt v. 14 15. Lastly the end of this institution is to call to their remembrance that the Lord brought them out of Egypt vers 16. Then followeth the second part of the Chapter shewing the proceeding and going forward of the Israelites in their journey wherein is declared 1. Which way they went not by the way of the Philistims and why but by the way of the wildernesse vers 17 18. 2. How they went out well appointed vers 18. 3. What they carried with them Iosephs bones vers 19. 4. Whither they removed unto Etham vers 20. 5. How thy were guided both by day and night vers 21.22 2. The divers readings Vers. 3. Out of the house of bondmen I.V.A.P. rather than of bondage G.S.L.B.G. the word is ghabadiâ— of servants though the sense much differ not in either Vers. 5. And it shall be when the Lord hath brought thee I.A.P. C. S. not when the Lord hath brought thee B.G. cum caeter for here vehajah it shall be is wanting Vers. 6. And in the seventh day shall be a feast unto the Lord. A. P. cum caeter not and in the seventh day being an holy day to the Lord. I. as though the meaning should be that they should eat unleavened bread upon the seventh day also for that is said before in that they are commanded seven dayes to eat unleavened bread but the seventh day rather is
14. yeares being then a maid of discretion when Moses was an infant exposed in the river who stood by to see what became of the child and went and called Moses mother to be his nurse Moses then being at this time 80. yeares old Miriam could not be under 90. at the least and then was Caleb but 40. when he was sent to search the land Iosh. 14.7 therefore it is not like that these two were married together especially considering that Caleb had another wife before 2. Againe this Hur was now a grave man and fit for government for to him and Aaron Moses committed the affaires of the Common-wealth when he went up into the mount Exod. 24 14. how then could he be the sonne of Caleb who was but 40. yeare old 3. That Ephrath which was Calebs second wife gave that name unto Bethlehem of whom it was called Bethlehem Ephrata but Miriam dying in the wildernesse never came into the land of Canaan and therefore of her could no place bee named there she was not then that Ephrath that was Calebs wife 4. Now whereas Hur is there said to be the sonne of this Ephrath it might be another of that name for in the Scriptures we finde that divers have had the same name Sic Lyran. Tostat. 2. Iosephus opinion then is more probable that this Hur was rather the husband of Miriam Moses sister and so he was allied unto Moses and Aaron So Procopius QUEST XV. Whether Moses lifted up his hands in prayer Vers. 11. ANd when Moses held up his hand 1. Some thinke that Moses held up his hand by course when the one hand was weary then he held up the other with a staffe in manner of an ensigne or banner Iun. But I rather subscribe here to Oleaster that hand is put in the singular for hands for it followeth afterward vers 12. that Aaron Hur held up his hands on both sides not by turnes but at once 2. Iunius also with whom consenteth Piscator thinketh that Moses did not lift up his hand as shewing the gesture of one that prayed but he lift up the staffe with his hand as a triumphant banner But against this opinion Tostatus objecteth 1. That had beene to no purpose for Moses to hold up the staffe as a signe of victory to the host because the backes of the Israelites were toward him seeing the Amalekites from the South set upon the hindermost part of the campe and then they could not turne them to see the staffe without giving advantage to their enemies 2. There had beene no force in the lifting up the staffe to get the victory therefore the efficacie was in Moses prayers to the which end he lift up his hands as the Apostle exhorteth men to lift up pure hands 1 Tim. 2.8 3. But both these opinions are better joyned in one that both Moses prayed unto God Et manuum elavatio symbolum fuit additum precibus And the lifting up of his hands was a signe added to his prayers Simler And the Chalde Interpreter expresseth the same sense that his hands were stretched out to prayer Vatab. As also the holding up of the staffe betweene his hands was a signe of the victory Moses à ux belli quidam signifer foelicem eventum ipse spondebat baculi vexilâ—â— interim prophetiae munere functus Moses the Captaine of the warre as it were the ensigne bearer did â—ssure them of good successe by the banner of the staffe not neglecting in the meane time his propheticall office Pelarg. 4. And as for the former of Tostatus reasons it cannot certainly be gathered which way the host of Israel was pitched it is no other like but that Moses staffe which he held up was in the sight of the Israelites and to that end he went up to the top of the hill and to this purpose Procopius maketh this fit allusion Populus si cernit manus legislatoris supinas vincit c. If the people see the hands of the Lawgiuer aloft they overcome but if they see them hang downe they are overcome so if one understand the law spiritually he obtaineth victorie but the contrarie falleth out if one follow the literall sense 5. But whereas some make this gesture of Moses holding his hands aloft with the staffe betweene them to be a representation of the signe of the crosse I say with Simlerus Non valde huic sententia innitâ—r ut dubia I doe not much rest upon this sentence as doubtfull QUEST XVI How Moses hands were heavie Vers. 12. MOses hands were heavie 1. The peoples sins did not presse downe Moses hands as Lyranus for then he should not have lift them up at all which is Tostatus reason 2. Neither were his hands feeble through age for 40. yeare after this when Moses was an 120. yeare old Moses was of such a perfect constitution that it is said his naturall strength or vigor was not abated Deut. 34.7 3. Neither yet is this to be imputed to Moses infirmitie of mind as our Saviour saith The spirit is readie but the flesh is weake as though Moses waxed cold in prayer Ferus 4. Nor yet doe I consent to them that thinke Moses still continued his prayers but that this remisnesse was onely in his strength Continuatus labor ab eo perferri non potuit Continuall labour in lifting up of his hands hee could not endure And yet God would have the victorie to follow the lifting up or falling of Moses hands to testifie unto the people that the victorie was onely from God to whom Moses did elevate his hands Simler For if Moses inward strength and zeale had continued all one it is like the same effect would have followed 5. Wherefore I thinke rather with Calvin Iste defectus ex singulari zeli vehementia natus est This defect in Moses proceeded not of any tepiditie or coldnesse in Moses but from the vehemencie of his zeale for while he lift up his hands Intentissime orabat magna animi contentione He prayed vehemently and with great earnestnesse of mind Vatab. The remitting of his hands then shewed an inward abating of his zeale and fervencie which may befall the most perfect men for the gesture of them that pray hath a reciprocall worke upon the affections which first doe bring forth the humble gesture of the bodie and by the same they are againe kindled and inflamed as Augustine hath this excellent saying Gestu corporis ut flexione genâ—â—m extensione manuum seipsum magis excitat homo ad orandum c. By the gesture of the bodie as the bowing of the knee the stretching out of the hands a man doth stirre himselfe up the rather to prayer and these being visibly done the invisible affection of the soule is increased and by this meanes Affectus cordis qui ut ista fierent praecessit quum facta sunt crescit The affection of the heart which went before these were done is increased when
not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it signifieth as well to as in as
he had manifested himselfe among them they could not now as in the fight of God admit of any other The case of the Gentiles was otherwise for though they worshipped other Gods yet it was not coram facit Dei quae illis fuit incognita before the face of God which to them was unknowne Calvin And thus much in effect is declared afterward vers 23. Thou shalt not make with me Gods of gold c. Si me in Deum habetis non potestis habere alium If you will have me for your God you cannot have another QUEST V. What reasons ought chiefely to move us to acknowledge the Lord only to be our God HEre may be added the reasons which ought to move us to acknowledge the Lord Creator of heaven and earth to be our God 1. The first is taken from his dignity and excellency and great glory which is due unto him The Lord himselfe saith Isai. 42.8 My glory will I not give unto another This honour therefore is of right due peculiar and proper unto God to be acknowledged to be the only Lord therefore they rob God of his honour that worship any other God 2. The second reason is from the great benefits which we have received of the Lord hee hath created us and redeemed us and given us all things needfull for our bodies and soules 3. Because in baptisme wee have vowed obedience and service unto God and to become his servants and to renounce all other Gods whatsoever 4. The Lord hath froed and redeemed us from the miserable thraldome of sinne and Satan which was more grievous than the captivity of Egypt and Babylon and hath called us to his service whose yoke is easie and his burthen light This is the fourth reason Ex dominii diabolici gravitate From the heavinesse of the Devils thraldome 5. The fift is ex pramii sui muneris immensitate from the infinite greatnesse of his reward who hath not promised unto us an earthly Canaan a land flowing with milke and honey as to the Israelites but the everlasting kingdome of heaven Ex Thoma 2.2 quaest 122. ar 2. ad 3. 2. Doctrines observed out of the first Commandement 1. Doct. Of the particular contents of the first Commandement THe contents of this Commandement which prescribeth the true worship and acknowledgement of God and forbiddeth the contrary are by Moses himselfe the best Interpreter of the law reduced to these three heads To love the Lord thy God with all thy heart with all thy soule with all thy might Deut. 6.5 Monte affectu viribus with our minde our affection our strength In every one of these three shall be briefely shewed the duties which are commanded and the vices forbidden First in the minde and understanding is commanded here the true confession and acknowledgement in our hearts of the only God as our Saviour saith This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 Against this duty the offences and transgressions are these 1. Ignorance of God which is of two sorts either simple ignorance such as was that of the disciples of Ephesus that did not know whether there were any holy Ghost or no Act. 19.2 or affected and wilfull ignorance as Psal. 14.1 The foole hath said in his heart there is no God Such an one was Pharaoh who said I know not the Lord Such are all Atheists as wicked Diagorâ—â— and Theodorus that denied there was any God and Protagoras with the Machiavellians and Cotta in Cicero with the Academikes which were doubtfull whether there were any God or no. 2. They also offend here which erroniously bring in other Gods As 1. Some doe worship Devils as the Apostle saith That the things which the Gentiles sacrificed they sacrificed to Devils 1. Cor. 10.20 Of this sort are all Conjures Witches Sorcerers that make any compact or contract with the Devill 2. Some among the Heathen worshipped the Sunne Moone and Starres As Ierem. 44. the Idolatrous women in Israel imitating the Gentiles worshipped the Queene of heaven as they called the Moone 3. Some worshipped the elements as the Persians the fire the Egyptians the water 4. Some adored men as Gods under the names of Iupiter Mars Mercury And the Papists have set up their Saints whom they invocate and make their prayers unto and so rob God of his honour imparting the glory of the Creator to the creature 5. Some have worshipped unreasonable creatures As the Egyptians a Calfe an Oxe Vultures Crocodiles the Syrians and Phenicians a Fish the Persians a Dragon 6. They which erre concerning the Trinity whereof see in the end of the 3. doctrine following Secondly God must have our whole heart and entire affection as 1. Our love 2. Feare and reverence 3. Affiance and trust 4. Thankfulnesse 1. God is to be loved above all as our blessed Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.35 Contrary unto this affection of love are 1. The naturall emnity of the flesh by nature against God as the Apostle saith The wisdome of the flesh is enmity against God Rom. 8.6 2. Selfe love 2. Tim. 3.2 and the love of earthly things Vrsiâ— 2. We must feare God above all Deut. 6.13 Thou shalt feare the Lord thy God and serve him As we are to love God because of his mercy goodnes and bountifulnesse so we feare him for his justice and power in punishing of sinne And this feare bringeth forth reverence worship serving and adoring of God as the Lord saith by the Prophet If I be a father where is mine honour If I bee a master where is my feare Malach. 1.6 God therefore is to be honoured as our father and to be feared as our Lord. Contrary hereunto is 1. Carnall security and casting off the feare of God as it is in the Psal. 10.11 He saith in his heart God hath forgotten he hideth away his face and will never see 2. Prophanesse and irreverence in the presence of God as in Eutyâ—hus that fell asleepe while Paul preached Act. 20. 3. Hypocrisie when men draw neere with their lips but their heart is farre from God Simler 4. Servile feare which differeth from true filiall feare in these three respects 1. In the beginning and cause thereof the Filiall feare proceedeth from the love of God whom the children of God are afraid to offend because he is so gratious and mercifull a Father unto them but the Servile feare ariseth from the consideration of the justice and wrath of God 2. In the object they differ the Filiall feare worketh upon sinne it selfe the Servile upon the punishment of sinne 3. In the fruits and effects the Filiall feare is joyned with assurance and confidence the Servile with despaire Vrsin 4. As these vices are in the defect so curiosity is in the other extreme of excesse when presumptuously any attempteth to search and pry into
of us to be worshipped Ergo the Father Sonne and holy Ghost are that one God Simler So our Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 Christ the Sonne of God is God because he is to be beleeved upon And againe This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 God the Father then and Christ his Sonne are the only very God And that the Sonne of God is to be worshipped with the Father the Prophet David sheweth Psal. 2. 11 12. Serve Iehovah in feare c. Kisse the Sonne lest he be angry In the former verse whom hee calleth Sonne here he nameth Jehovah So wee reade in the words of the Prophet Agur Prov 30.4 Who hath established all the ends of the world what is his name and what is his Sonnes name if thou canst tell Further that the Spirit of God is also one God with the Father and Sonne to be worshipped and glorified beside plentifull evidence out of the new Testament which shall not need to be inserted here because we are in hand with the law of the old Testament sufficient testimony may be taken from the law and Prophets as Gen. 1.1 The Spirit of God moved upon the waters But God only created the world So likewise the renovation of the heart is onely the worke of God because it is a new creation as David saith Create in me a new heart Psal. 50.10 but this is also the worke of the Spirit Take not thine holy Spirit from me ibid. vers 11. Likewise it is only Gods worke to teach us his will and to bring us to life eternall but this is wrought by the Spirit Psal. 143.10 Teach mee to doe thy will for thou art my God leâ— thy good Spirit lead me unto the land of righteousnesse Ambrose very fitly proveth the Spirit to be God by that place Iudg. 14.5 where it is said That the Spirit of the Lord came upon Sampson But Iud. 16.20 after his lockes were polled it is also said Hee knew not that the Lord was departed from him Hee which came upon him before was the same that departed from him now there called the Spirit of the Lord and here the Lord and Jehovah therefore the holy Spirit is Lord and Jehovah Ambros. lib. 2. de Spirit cap. 2. Damâ—scen doth thus excellently prove the Trinity by this demonstration Vnus Deus non sine Verbâ— est God being but one is never without the Word but this Word hee hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the aire because the condition of our nature is temporall But like as our word proceeding from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether divers from it So is the Sonne unto the Father which is his Word the same in substance but divers in subsistence Oportet autem Verbum Spiritum habere nam verbum nostrum nequaquam spiritus est expers But the Word also must have a Spirit for neither is our word without a spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the aire for wee are of a compound nature but the Spirit of the Word is of the same substance with the Word To this effect Damascen lib. 1. de fide orthodox cap. 6.7 And in the same place he useth another demonstration Impossible est Deum destitutum esse nativae foecunditatis c. It is impossible that God should bee destitute of naturall fecundity The Lord therefore must needs beget Sed ex propriâ— substantia generat but he begetteth out of his owne substance and that from all eternity for if the Sonne had not beene from the beginning coexistent with him of whom hee was begotten we shall bring in a change of his substance Nam cùm non esset Pater postea factus est Pater for so when he was yet no Father he afterward should become a Father c. Damascen ibid. Thus out of the first Commandement both the unity of the Godhead and the Trinity is concluded as Bernard thus elegantly inferreth Quid sibi vult iste ut ita loquar â—ine numero numerus si tria quomodo non numerus si unum ubi numerus What meaneth this number without a number if there be three how can there be but a number if one where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernard lib. de consideraâ— Thus by the unity of nature the errour of the Gentiles is abolished and by the joyning of the Word and the Spirit to the Father the Jewish opinion is overthrowne Et ex utraque secta nobis accedit utilitas ex Iâ—daica opinione naturae unitas ex Gentilitia sola personarum discretio So by either sect wee receive some profit by the Iewes opinion the unity of nature by the Gentiles the discerning and difference of the persons only Damasc. ibid. Transgressors then of this Commandement concerning the unity of the Deity and Trinity of the persons are 1. They which affirme and hold one God but deny the three persons as the Montanists and Marcellians in times past and the Turkes and Jewes now 2. They which hold not the distinction of three persons only but the division also of substance as the Tritheists The Arrians and Eunomians are of the same sect qui filium Deum confitentur sed conditum asseverant which confesse the Sonne to bee God but yet affirme him to be made So they bring in another God contrary to this precept Thou shalt have no other Gods c. Theodoret. 3. They which brought in a quaternian of persons as Anastasius the Emperour and the Apollinarians 4. They also which affirme the three persons to be but three names given unto God in Scripture and therefore they say that the Father became man and suffered for us which are therefore called Patripassians 3. Places of Confutation 1. Confut. That justifying faith is not contained or commanded in the law 1. BUt although to beleeve in the Trinity be commanded in the first precept to adore and worship the Father Sonne and holy Ghost as the only God yet it followeth not that justifying faith which properly belongeth to the Gospell whereby we apprehend Christ and his merits should be contained and included in the law therefore we mislike that assertion of Bellarmine concurring therein with other Romanists That the Gospell differeth from the law as a perfect thing from an imperfect and that the Gospell is contained and included in the law as the tree in the seed Bellarm. de justif lib. 4. cap. 4. Some Protestants also come somewhat neere this opinion as Marbachius saith that they offend against this precept Qui Christi
in perpetuum I use to remember the righteousnesse of the Fathers for ever Lippom. And this is according to the Lords promise to Abraham I will be thy God and the God of thy seed Gen. 17. without any limitation that is for ever QUEST X. How men are said to hate God Vers. 5. OF them that hate me 1. God cannot be said properly to be hated as man is said to hate as when one man hateth another he wisheth he might perish or lose his honour riches or such like but so man hateth not God as if they would have God to perish Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence which is goodnesse it selfe which no man can hate Quia de ratione boni est ut ametur Because it is of the nature of goodnesse to be loved Thom. 2.2 q. 34. ar 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects for some are naturall effects created by God as to live to move to understand these effects of God no man hateth for then he should hate himselfe 4. But there are two sorts of effects for the which God is hated of the world because he is peccatorum prohibitor poenarum inflictor a prohibiter of sinnes and an inflicter of punishment Thom. ibid. So they which keepe not Gods commandements which hate vertue and love vice are said to hate God as they doe love him which keepe his commandements Tostat. qu. 5. 2. Places of Doctrine out of the second Commandement 1. Doct. Of the particular contents of the second Commandement THe things commanded in this second precept are these 1. Verus Dei cultus the true worship of God Vrsin Quem constat spiritualem esse ut ejus natura respondeat which must be spirituall as answering unto his nature Calvin For God is a Spirit and will be worshipped in Spirit Iohn 4. 2. A rule is prescribed how God will be worshipped according to his will revealed in his word unto the which it is not lawfull to adde any thing nor to take therefrom As the Lord said to Moses According to all that I shall shew thee so shall yee make the forme of the Tabernacle Exod. 25.9 3. God requireth the true devotion and affection of the heart in his worship as the wise man saith My sonne give me thy heart Prov. 23.26 And the Prophet David Mine heart is prepared O God Psalm 56.7 4. All our service and worship of God must be referred to his praise and glorie as the Church prayeth Not unto us O Lord not unto us but unto thy name give the praise Psalm 115.1 These things likewise are forbidden 1. To make any similitude or likenesse of God Isay. 40.18 To whom will yee liken God or what similitude will ye set up unto him Marbach 2. Ne quid de Deo crassum vell terrenum imaginemur Wee must not imagine any grosse or terrene thing of God Calvin As that hee hath a bodie or parts or affections like unto man as the Anthrâ—pomorphites and Homoformians as Rupertus calleth them Grande sibi fingunt simulachrum doe imagine a certaine great image which sitteth in heaven and the feet thereof reach unto the earth because the Scripture saith Heaven is my seate and earth is my footstoole Rupert lib. 3. in Exod. cap. 32. 3. Idolatrie when any divine worship internall or externall is given to any image set up to represent God of what kinde and fashion so ever it be is here especially forbidden as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things and abhominable beasts Ezech. 8.10 Wherein they commit a double errour both in robbing God of his honour giving it unto dumbe creatures and insensible things Againe Se turpiter infra creaturas abjiciunt They doe basely abject themselves to these creatures which the Lord hath given them dominion of Borrh. Here then the Romanists are found to bee transgressors that doe prostrate themselves most basely before Idols as shall be further seene afterward 4. Not onely the adoring of Images but the setting of them up to be a stumbling blocke and occasion of offence to the people is likewise here prohibited therefore Hezekiah when he saw the brasen Serpent to be abused to Idolatrie he brake it in peeces that the occasion of that sinne might be taken out of the way 2 King 18.4 The Lutherans therefore are here overseene that tolerate Images in their Churches which are dangerous to the weake though they be taught by them not to worship them 5. Not onely Idolatrie is here forbidden but all other kinde of superstitious worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship Coloss. 2.23 for we must be contented ritibus sive cereâ—â—â—is à Deo ipso praescriptis with rites and ceremonies prescribed of God himselfe Such were the sacrifices of the old Testament and the Sacraments in the new Piscator Here the Romanists likewise offend which make seven Sacraments whereas Christ hath ordained but two and unto these two they have added many superstitious rites of their owne 6. It is a breach also of this Commandement even to applie things of themselves indifferent so unto the service of God as to make them a necessary part thereof as our Saviour reproveth the Pharisies for washing of their hands often and for washing of cups and tables because they put holinesse therein Mark 6.3 Vrsin 7. Hypocrisie is another transgression here when men externally observe the ceremoniall or morall works of God commanded without faith and true devotion Such the Lord by his Prophet reproveth This people commeth neere unto me with their mouth but they remove their heart farre from me Isai. 29.13 8. Prophanenes is here also prohibited which is a contempt either of the whole outward worship of God or of some part thereof Vrsin as it is written of one of the Popes of Rome that he cast the Sacrament into the fire and some of the Romanists have spoken unreverently of our Communion calling the Communion table an Oyster table 2. Doct. All is to be ascribed to Gods mercie nothing to mans merit Vers. 2. SHewing mercie c. Nothing then is to be ascribed to any merit or desert for all proceedeth from the mercie of God Vrsin The obedience then of the parents and their posteritie is not any meritorious cause to procure the favour of God but hee crowneth their service in mercie as Iakob maketh this holy confession I am not worthie of the least of all the mercies and of all the truth which thou hast shewed unto thy servant Gen. 32.10 3. Doct. True obedience proceedeth from love Vers. 3. OF them that love me and keepe my Commandements Though we are brought first by feare to stand in awe of God and to reverence his law yet our obedience is not acceptable unlesse it proceed of love Oleaster as our blessed Saviour said unto Peter Lovest
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
the bars are understood the Ministers and teachers of the Gospell by whose preaching the frame of the Church is held together 3. The two vailes did both keepe the people from curious gazing and bold accesse which admonisheth us that we must not draw neere unto God without great reverence 4. The large outward court did represent and prefigure the vocation of the Gentiles which should be called in great multitudes whereas the Church of the Jewes was straitned and pent up in a small corner Simler 4. Places of Doctrine 1. Doct. There is no salvation but in Christ. Vers. 1. THou shalt make the Altar The Israelites had but one onely Altar appointed upon the which they were to offer all their sacrifices and therefore both Ieroboam sinned that afterward set up two other Altars one in Dan the other in Beersheba and Vrias the high Priest who to please the idolatrous King Ahaz caused a new Altar to be set up after the patterne of the Altar of Damascus This one Altar was a type of our blessed Saviour who onely satisfieth for our sinnes neither are we to use any other helpes in our owne works or in the merits or mediation of Saints beside Christ for this were nothing else Quam aliud novum Altare prater Christum instituere Then to appoint another new Altar beside Christ who onely is ordained of God to bee the Saviour of the world Marbach As S. Peter saith Neither is there salvation in any other for among men there is given no other name under heaven whereby we must be saved Act. 2.12 2. Doct. That all things should be done orderly in the Church Vers. 9. THou shalt make the court of the Tabernacle We learne by this that Nihil in Ecclesia confusum esse debet Nothing in the Church must be confused but all disposed in order as in the Tabernacle the outward court was appointed for the Levits and vulgar sort the holy place for the Priests the most holy place none could enter into but the high Priest So now in the Church of God all things should be done in comelinesse and order Our assemblies should be orderly and reverently set and disposed Distinction of degrees and persons to be observed not all confusedly shuffled together as now in many Churches men and women one with another are mingled together Oleaster This is S. Pauls rule that all things be done honestly and by order 1 Cor. 14.40 3. Doct. The mysteries of Christian religion are manifested to all Vers. 16. IN the gate of the court shall bee a vaile of twentie cubits Although the court were compassed about with curtaines yet Ostium satis amplum habuit It had a doore wide enough thorow the which they might see all the breadth of the Tabernacle and the Hebrewes thinke that the curtaines were made with holes Quibus ea quae in atrio agebantur conspici potuerint Whereby such things as were done in the court might be seene By the which is signified that the holy mysteries of the Church are not such as the ceremonies of Ceres of Eleusis which were not imparted to strangers or of Iuno of Coos unto the which servants were not admitted but the secrets of the Gospell are revealed to all the world Pelargus Lippoman As the Apostle saith If our Gospell bee hid it is hid to them that are lost 2 Cor. 4.3 5. Places of Controversie 1. Confut. Against free will in good things Vers. 4. THou shalt make unto it a grate like networke c. Beda thinketh that the fire was made under tbis grate and that thorow the holes thereof the flame ascended and consumed the sacrifice whereupon he giveth this note Nequaquam obduremus corda nostra more Pelagianorum c. sed liberè aperiamus c. Let us not harden our hearts and locke them up as the Pelagians against the grace of God but so open them that as thorow many doores in all things that we begin well the grace of God may illuminate us c. And he sheweth what the error of the Pelagians was Sâ—â—e gratia Dei se aliquid boni perficere posse praesumunt They presume they can without the grace of God doe some good thing And so they doe not set a grate before their hearts for the sacred fire of Gods Spirit to enter Sed quasi parietem solidum inter se ignâ—m Spiritus sancti interponunt But doe put a thickâ— wall betweene them and the sire of the holy Spirit lest they should be heated thereby and warmed with love With the Pelagians herein consent the Romanists whose assertion is this That a man naturally without faith both with speciall assistance from God and without it can performe some morall good worke if no temptation let Bellarmin But against both these may be opposed that saying of our blessed Saviour Without me can ye doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 43. 2. Confut. Against Altars in Popish Churches Vers. 7. THe bars shall be in the two sides of the Altar c. This Altar was a type and figure of Christ and it was to continue till Christ the true Sacrificer should offer himselfe upon the Altar of the crosse But now the Church of God knoweth no such materiall Altars as Rupertus well observeth this Altar was holy Antequam Christus qui per hoc promittebatur veniret c. before Christ came who was promised by it but after that he is entred into the most holy place Nunc reprobatum abjectum est Now it is repelled and rejected The Romanists therefore doe Judaize in retaining still Altars in their Churches Antiquitie knew no such Altars of stone as Celsus as Origen saith objected it as a fault among the Christians Quod nec imagines nec Templa nec aras haberent That they had neither images Temples nor Altars Augustine calleth it Mensam Domini The table of the Lord Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy boord Athanasius Mensam ligneam The table of wood B. Babing Neither have they any colour for their Altars out of that place Heb. 13. We have an Altar whereof they have no authoritie to eat which serve in the Tabernacle c. For the Apostle there speaketh of no materiall Altar but of the death and passion of Christ as it followeth vers 12. And Bellarmin forbeareth to urge this place because divers of their owne writers apply it to Christs crosse lib. 5. de miss cap. 9. 3. Confut. Against the setting up of candles in the day in popish Churches Vers. 1. SHall dresse them from evening to morning The lamps burned in the Tabernacle onely in the night and were put out in the day as is before shewed quest 21. which sheweth that the Romanists are herein more superstitious than the Jewes in setting up candles and tapers by day in their Churches Hierom saith Ceras non clara luce accendimus c. We doe not light candles at noone day but to qualifie the
unto which the seat of choler is annexed betokeneth anger Hâ—c omnia consecrarijubet He commandeth these things to be consecrated To the same purpose also Basil Quibus omnibus id nobiscum agitur ut adversus voluptatem totam quasi contra multorum capitum hydram c. By all these we are moved that we should fight against all pleasure as a serpent of many heads c. 2. So Borrhaius thereby understandeth the mortifying of the old man and by the carrying of the flesh skin and dung without the gate as a thing ignominious the suffering of Christ which tooke upon him our reproach without the gates of Jerusalem as the Apostle applieth it Hebr. 13.12 So also Gallas Marbach 3. By the foure corners of the Altar which were touched with bloud Lippoman interpreteth the shedding of Christs bloud who is our Altar and sacrifice by the which we are redeemed Terra quoque nostris sceleribus polluta c. hausto Christi sanguine reconciliatur c. The earth also being polluted with our sinnes having as it were drunke in Christs bloud is reconciled which otherwise would crie out for vengeance against us 4. Marbach by the laying the bloud upon the foure corners of the Altar would have signified the preaching of the shedding of Christs bloud and the dispersing thereof to the foure corners of the world And by the inwards liver and reines which are the seats of pleasure the willingnesse of Christ and delight in fulfilling the will of his Father So also Osiander 5. But this is the most proper signification thereof by the fat is understood the grosnesse of our nature in all the faculties and powers of the soule which are three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angrie motion in the liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or desiring facultie in the reines all which by nature are corrupted and therefore they must be offered unto God to be purged by the fire of his Spirit So Iunius Pelargus Simlerus QUEST XVII Why the sacrifice for sinne was offered first Vers. 15. THou shalt also take one ram Now followeth the second kinde of sacrifice which was the burnt offering 1. The bullocke the sacrifice for sinne was first to be offered that thereby the other sacrifices might be accepted for as it is in the Gospell Ioh 9.31 God heareth not sinners neither doth he accept the sacrifice of sinners And hereof it was that in the solemne day of reconciliation the high Priest first prayed for his owne sinnes and made reconciliation for himselfe and his house Levit. 16.11 and then for the people So in this place the burnt offering and peace offering would not have beene accepted unlesse first the Lord were appeased toward them for their sinnes it was requisite therefore that the sacrifice for sinne should be the first whereby the rest might be sanctified 2. But it will be objected that by the same reason neither can the sacrifice for sinne be accepted because he that offereth it hath not yet obtained remission of his sinnes The answer whereunto is this That it must be considered whether he that sacrificeth for sinne doth it for his owne sinnes or anothers for others his sacrifice cannot be accepted as long as he is in sin but for his owne sins such sacrifice is available As concerning prayer likewise which is the spirituall sacrifice of Christians a man yet in his sins shall not be heard praying for another but for his owne sins he shall be heard otherwise it would follow that he which hath committed any sin should never have remission and forgivenesse of them if his prayers should not be received 3. Beside as it is in the Sacraments of the new Testament Quadam requirunt dispositionem in suscipiente quaedam non Some required a disposition and preparation in the receiver some not as in the Eucharist unlesse one examine himselfe before and so be prepared to receive that holy Sacrament he is an unworthy receiver and eateth and drinketh hiâ— owne damnation 1 Cor. 11.29 But in the other Sacrament of Baptisme no such disposition in the receiver is required for infants that cannot examine themselves neither have faith are thereunto admitted So the like difference there was in the sacrifices of the Law some served to prepare and dispose the offerer to performe other duties as the sacrifices for sin some required a preparation and disposition going before as the burnt offerings and peace offerings Tostat qu. 9. QUEST XVIII How the bloud of the burnt offering was bestowed upon the Altar Vers. 16. THou shalt take his bloud and sprinkle it round about upon the Altar 1. This must be understood to be all the bloud which was to be bestowed round about upon the Altar for it was not lawfull to carrie any part of the bloud to any other prophane place and it was the law of burnt offerings that all the bloud should be offered unto God Levit. 1.5 2. Concerning the manner of sprinkling or powring this bloud round about upon the Altar neither is the opinion of R. Salomon and Lyranus to be received that thinke this was not done in parte superiore sed magis circa basin in the upper part of the Altar but rather toward the bottome for it was sprinkled upon the Altar therefore not under and it was offered unto God but all offerings were offered upon the Altar And againe Levit. 1.15 it is said the bloud should be strained shed or pressed forth on the sides of the Altar it seemeth then that it was sprinkled above and so ran downe by the sides of the Altar Neither yet doth Tostatus ghesse aright that the bloud being powred aloft did run downe per partem exteriorem by the outward part or side of the Altar for it could not be conveniently so powred without as to run downe by the sides therefore the bloud was rather powred on the inside of the Altar because it was part of the burnt offering and therefore was to be consecrate unto God by fire as it is said vers 18. It is an offering made by fire unto the Lord. And by this meanes the fire licked up the grosse substance of the bloud and so dried up the vapours thereof which otherwise would have beene very noisome Simler QUEST XIX Why the hornes of the Altar are not here touched with bloud Vers. 16. ANd thou shalt sprinkle it round about upon the Altar 1. Some things are common to the burnt offering and the sacrifice for sin as that Aaron and his sons did stay their hands upon the head thereof that it was killed before the Lord and that the bloud thereof was laid upon the Altar but these things were peculiar unto it the dividing of the parts not to burne them by peece-meale one after another but to couch them better together and to lay one part upon another then the inwards and legs were washed and all was burnt upon the
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
Hee brake them to be a punishment of the people unworthy of such a benefit Cajetan 4. Beside the equitie thereof appeareth that as they had broken the Covenant on their part so it was fit the monument of Gods Covenant should be broken Tostat. qu. 29. And Moses shewed by this that they by their apostasie tabulas legis rupisse had broken the tables of the Law first Marbach So Chrysostome saith Moses thought it an absurd thing si populo ebrio c. legem afferet if hee should have brought the Law to a drunken and besotted people Theodoret to the same purpose Quia dotalium libeliorum typum tabulae gerebant c. Because the tables were as the libels or bils of dowrie and the spouse before the marriage was solemnized had committed adulterie jure optimo dotalem libellum fregâ—sse existimandus est hee may bee thought by good right to have cancelled the bill of dowrie 5. Testari etiam voluit c. And Moses would hereby testifie unto them how they deserved to be cast off and forsaken Pelarg. And God hereby for the time Per manum Mosis repudiavit populum Did by the hand of Moses cast off his people Calvin 6. And this was done ad majorem terrorem populi for the greater terrour of the people who was more moved with signes than with words as when Samuel declared unto the people their sinne he prayed and there came thunder and lightning that the people by those terrible signes might be the more moved 1 Sam. 12. So Ieremie to shew after a more lively manner the destruction of Jerusalem brake the earthen bottle before their face signifying that the Lord would breake them as a potters vessell Ier. 19.11 Ferus Gallas QUEST LII What the breaking of the tables signified 7. ANd by the breaking of the tables the Lord would have other things signified 1. Fractio tabularum signum fuit evacuationis legalium in adventu Christi The breaking of the tables was a signe of the evacuating of the legall ceremonies in the comming of Christ Lyran. The first Law delivered in mount Sinai continued not Lex nova ei successit the new Law of the new Testament succeeded in place thereof Tostat. qu. 29. 2. It was a signe Regnum Iudaeorum ad Gentes transiturum That the kingdome of the Jewes should be translated to the Gentiles Ferus That the Arke Tables Temple Altar should be dissolved and taken from the Jewes Simler 3. The breaking also of the tables signified that it was impossible for the Law to be kept Donec Christus per Spiritum sanctum c. Untill Christ should renue the same in our hearts by his holy Spirit Marbach Osiander 4. Augustine further maketh this signification of it that as the tables which God made were broken and yet those which Moses prepared did continue So God created man with reason and understanding and freedome of will Sed eas homo confregit cùm Diabolo acquievit se illa gratia indignum reddidit But man brake those tables when he gave place to the Devill and made himselfe unworthy of that grace But now the second tables must be made that is enitatur elaborare ad virtutes man must endevour to labour for vertue c. Ex Gloss. ordinar Seeing man lost the graces of his creation which were given him without his labour he must by his endevour and labour Gods Spirit so working in him seeke for the renovation of grace by faith in Christ. QUEST LIII In what part the tables were broken and what became of the fragments COncerning other circumstances observed in this action of the breaking of the tables 1. That is a ridiculous and unsavourie fable of the Hebrewes that Moses tooke the fragments of those broken tables which they say were made of a precious stone and sold them and became verie rich thereby for this were to lay a grievous imputation of covetousnesse upon Moses which he was not in the least manner touched with 2. Some thinke that Moses tooke those fragments and put them in a chest which was used to be carried before the host Numb 10.35 But the Arke there spoken of was the Arke of the Covenant ibid. vers 33. 3. That also is a light conjecture that the tables were broken about the place where the fourth Commandement concerning the Sabbath was written because that precept onely of the ten was ceremoniall and not to continue for both the tables were broken and not onely the first wherein that Commandement was written QUEST LIV. Why the tables were broken at the bottome of the mount Vers. 19. HE brake them in peeces beneath the mountaine Why the tables were broken in this place at the foot of the mountaine these reasons may be given 1. Because Moses was now come to the bottome of the mountaine before he saw the golden Calfe through the indignation of the fight whereof being moved in zeale he forthwith brake the tables 2. Also the people when they came forth to meet the Lord and to heare his voice were suffered to come so farre to the foot and bottome of the hill chap. 19.17 in the same place therefore where the Law was given unto the people it was convenient that the tables of that Law should bee broken which they had first transgressed and broken themselves Tostat. qu. 30. 3. Beside it may have this mysticall signification that as the Law was given in the mount and broken at the bottome of the mount so if we will know the Law oportet nos altius ascendere we must ascend higher into the mount and mortifie the old man Simlerus QUEST LV. Whether the Calfe were burned to powder in the fire Vers. 20. HE tooke the calfe and burned it in the fire and ground it to powder c. 1. This golden Calfe was more than melted in the fire Deformavit liquefaciens igne He deformed the fashion thereof melting it in the fire As Iunius for if it had beene only melted it would have run into a lump and so have been the more unfit to fall to powder 2. Tostatus thinketh that Moses might apply certaine herbs unto the gold which if they be used in the melting of gold in cineres redigetur it will fall to ashes quest 30. But such conjectures having no ground out of the text are better rejected than received whence should Moses have such herbs here in the barren desart and to what purpose should they bee used seeing the gold not by burning but by stamping and beating was brought to powder 3. Some thinke that by the verie burning it selfe the gold was made powder as Sa. upon this place saith that he saw at Millaine gold in a founders shop burned in the fire to powder So also thinketh Osiander But it is evidently gathered out of the text that beside the burning the gold was beaten to powder yea it was stamped and ground small as dust Deut. 9.22 4. Wherefore it was first cast into the fire not
alleaged QUEST LXXXII Whether Moses did well in wishing to be raced out of the booke of life and in what sense he so prayeth NOw then seeing the elect which are once written in the booke of life can never be blotted out and Moses was not ignorant thereof how could he pray so directly against the will of God 1. Some thinke that he might so pray to be raced out not as he was there eternally written according to Gods prescience but in respect of his present state of grace as Lippoman saith that when Moses sinned at the waters of strife delevit eum de libro secundum praesentem justitiam God blotted him out of his booke in respect of his present justice but afterward put him in againe c. But it cannot be so here for seeing none are so blotted out but by their sinne for Moses to desire to be so raced out had beene petere peccare mortaliter to crave to sinne mortally and againe God doth not thus race out any in respect of their unrighteousnesse but they race out themselves 2. Some thinke that Moses thus prayed quia turbatus erat because he was troubled and perplexed and did not consider at that instant whether that were impossible which he desired and they thinke he thus spake ex impetu passionis in the heat of his passion Ex Lyrano And Calvin saith not much unlike Mosem tanta vehementia fuisse abreptum ut loquatur quasi ecstaticus That Moses was carried away with such vehemencie that he spake as a man beside himselfe But Lyranus reason confuteth this answer because tranquillitas mentis tranquillity of minde is required in him that commeth unto God 3. Augustine giveth this exposition Ego sum certus quod non delebis me de libro vitae c. I am sure that thou wilt not blot me out of the booke of life and so Lord let me be as sure that thou wilt not destroy this people Ex Lyran. Tostat. But in that to this part of Moses request the Lord answereth negatively that he will not blot out him but whosoever sinneth Moses spake not so in that sense of his owne confidence and assurance for then the Lord would not therein have contradicted him but rather have given consent unto his speech as approving his confidence or else it would seeme to be an impertinent answer neither of which is to be admitted 4. Rupertus whom Ferus followeth thinketh that Moses speaketh affirmatively in this sense that if so the Lord in mercie would not pardon the peoples sinne but deale rigorously consequitur ut me de libro tuo deleas it must also follow that I be blotted out of the booke of life But this should have shewed Moses to be wavering and doubtfull of his owne salvation whereof the faithfull have such confidence and assurance that though thousands should perish they would make no question of their owne salvation 5. Lyranus giveth this interpretation that Moses thus spake Secundum dispositionem partis inferioris anima According to the disposition of the inferiour part of his minde that is in his affection and desire though it were not so in voluntate rationem superiorem sequente in his will following his judgement the superiour part of his soule as Christ in his desire wished the cup to passe from him yet simpliciter vellet pati simply would suffer and so Moses here simpliciter voluit non deleri simply would not bee blotted out But this example is nothing like 1. For first divers of the ancient Writers prove out of this place the two wils of Christ as Athanasius Humana voluntas propter infirmitatem carnis refugiebat passionem His humane will by reason of the infirmity of the flesh refused to suffer sed divina prompta erat but his divine will was ready c. So also Hierom then in this sense this example fitteth not Moses at all who had not two such wils as Christ had 2. But allowing Christ here to pray as man which is rather to be received for as God he prayeth not but is prayed unto We may further admit that distinction of Peter Lombard that there is Duplex affectus mentis sensus A double affection of the minde and of the sense Christ in the affection of his minde and judgement was willing to suffer but sensualitatis affectu in the affection of his sense he desired the cup to passe but this was a naturall desire in Christ to escape death now in Moses to wish not temporall but eternall death was a supernaturall desire and therefore proceeded not from the sensuall part of his minde but rather out of his most inward feeling and meditation 6. Tostatus thinketh it to be a parabolicall speech Ad signandum intentionem defideriâ— To shew the intention of his desire like unto that of Rachels unto Iacob Give me children or else I dye Gen. 30. and yet Rachel would rather have chosen to live and have no children than to have children and then presently die like as if a man should say Doe this thing for mee or else kill me and yet he had rather that thing should be left undone than himselfe to be killed and after the same manner doth Moses pray here But this were for Moses to speake one thing and meane another And as Hierom well compareth them together Moses spake here with the like affection that S. Paul prayeth to be an anathema and accursed for his brethren sake which the holy Apostle spake with his whole desire calling Christ to witnesse that he lied not As S. Paul is not to be taken there to speake parabolically or figuratively but even from his heart so doth Moses here 7. Borrhaius saith that Moses thus prayeth with a condition Si non vis if thou wilt not pardon Israel then race me out I am vero Moses non velle Deum Israelem in totum perdere fide agnovit Now Moses was sure by faith that God would not wholly destroy Israel But Borrhaius maketh that the conclusion here God will not destroy Israel therefore I cannot bee blotted out c. which Moses useth as an argument to perswade the other Race mee out of thou wilt not c. And beside Moses here prayeth not that the Lord would not wholly destroy the people for that God had granted him before vers 14. but that the Lord would forgive them their sinne and be fully reconciled 8. Iunius understandeth this desire of Moses also to be conditionall but in another sense as this condition he would have supplied Si Deo placebit si videbitur If it shall please God if it shall seeme good unto him which condition the Apostle would have generally understood Iam. 4. So also Marbachius would have the like condition expressed Si possibile fit If it be possible as our Saviour putteth in that condition If it be possible But these instances are not alike in temporall things because Gods will is not revealed unto us we
the people are in great hazard by the long absence of the governour Lippom. Let idle Pastors and secure Non-residents remember this how that the wolfe will spoile the flocke when the Pastor is gone therefore Saint Paul exhorteth the Elders of Ephesus to take heed of themselves and the flocke because he knew that after his departure grievous wolves would enter not sparing the flocke Act. 20.29 2. Observ. Men are then unthankfull when their good is intended and procured FUrther herein is noted their great ingratitude that while Moses was occupied in receiving lawes for them for their good they go about to make an idoll so as Chrysostom noteth The Jewes the same night sought to take Christ when he instituted his last Supper for their comfort The people here renounce Moses even when he was most carefull for their good Oleaster 3. Observ. Excesse in eating and drinking maketh men forget God Vers. 6. THey sate them downe to eat and drinke and rose up to play Which sheweth that gluttonie and drunkennesse is the mother of play and wantonnesse as Gregorie noteth Cum corpus in refectionis delectatione resolvitur cor ad inane gaudium relaxatur While the bodie is too much delighted in outward refection the heart is let loose to vaine rejoycing Pelarg. So the Apostle saith Be not drunke with wine wherein is excesse but be filled with the Spirit the filling with wine maketh us emptie of Gods Spirit 4. Observ. Against prodigall expenses in superstition and vanitie Vers. 3. THey plucked from them their golden earings Here appeareth the right guise of superstitions men that are very sparing in setting forth the true service of God but are most lavish in decking their idols as many adulterers doe suffer their wives and children to want being most prodigall in maintaining their harlots Simler They also are here noted which upon their vanities can bestow whatsoever as in playing at dice and cards and such like but are verie sparing in workes of charitie as giving to the poore Oleaster 5. Observ. The force of the Saints praiers Vers. 10. LEt me alone Wee see what force is in the prayers of the Saints whereby the Lords hands are as it were tied and bound from smiting Dei potentiam servi praeces impediebant The servants prayers hindred the Lords power Hierom. Ligatum habent sancti Dominum ut non puniat nisi permiserint ipsi The Saints have the Lord bound that he cannot punish unlesse they will Bernard So the Apostle saith The prayer of the righteous availeth much if it be fervent Iam. 5.16 6. Observ. Not to be rash in anger OLeaster further doth thus collect here that as God without Moses consent would not exeicise his fierce wrath upon the people so men in their anger should consult with their friends not as Rehoboam who refused the aduice of his prudent counsellers 7. Observ. Of the commendation of fasting Vers. 19. HE brake them in peeces c. Ambrose hereupon thus noteth Tabulas legis quas accepit abstinentia conteri fecit ebrietas The tables of the law which abstinence and fasting received drunkennesse caused to bee broken that is as soone as Moses saw the riot and excesse of the people through anger he brake them Sterilitatem matris Sampson vini abstinentia faecundavit Annam non manducantum exandivit Deus Abstinence from wine made Sampsons mother fruitfull and God heard Anna absteining from meat c. And our blessed Saviour saith This kind goeth not out but by prayer and fasting 8. Observ. No respect of persons to be had in regard of Gods glorie Vers. 21. ANd Moses said to Aaron Calvine here giveth this good note that Moses the question being of Gods worship non minus fratri suo germano parcere c. doth no more spare his owne brother then if he had been a very stranger there must bee no respect had of friendship kinred acquaintance when Gods glorie commeth in question as the Levites afterwards sheathed their swords even in their owne sonnes and brethren So the Apostle saith Have not the faith of our glorious Lord Iesus in respect of persons Iam. 2.1 9. Observ. Not to put off the fault to another whereof our selves are guiltie Vers. 22. THou knowest this people Aaron putteth off the fault from himselfe and laieth it upon the people Hic est pernitiosus iam inde ab Adam in nobis inveteratus mos c. This pernicious error even from Adam is growne into a custome to transferre the fault upon another Lippoman for so did Adam turne it to Eve 10. Observ. Mercie and justice to be tempred together Vers. 27. SLay every man his brother Videmus in Mose duo contraria c. We see two contrarie things in Moses mercie and judgement mercie in his praying for the people and justice in commanding the idolaters to be slaine Ferus which two being joyned together in Governours Civill and Ecclesiasticall doe make a pleasant and sweet harmonie as the Prophet David saith Psal. 101. I will sing mercie and judgement unto thee O Lord I will sing 11. Observ. We must go on in our calling though we see others punished before us Vers. 24. GOe now therefore bring the people c. Though the Lord did respite the peoples further punishment yet he would not have Moses be negligent in that charge which was committed unto him Etsi vult populum punire tamen nobis pergendum est in nostromunere Although God intend to punish his people we must goe on in our dutie Simler So when the plague was begun in the host Moses bid Aaron take his censer and so hee censed betweene the dead and the living and the plague staied Numb 16. CHAP. XXXIII 1. The Method and Argument IN this Chapter is set forth the reconciliation of God with his people wherein first the preparation to this reconciliation goeth before to vers 12. then the manner of the reconciliation followeth to the end of the Chapter 1. In the preparation 1. There is shewed on Gods behalfe how first he telleth Moses that although he would bring them into the land of Canaan yet hee will not goe with them himselfe vers 1 2 3. and the effect that followed the sorrow of the people vers 4. Secondly the Lord chargeth them to lay aside their good raiment vers 5. and the people obeyed vers 6. 2. On Moses behalfe he to shew that the Lord was departed from them the more to humble them pitched his tent without the host vers 7. 3. On the peoples part is described their humilitie in looking toward Moses and worshipping toward the Tabernacle with the cause that moved them Gods presence there in the cloud and his talking with Moses to vers 12. 2. The manner of the reconciliation followeth 1. The reconciliation it selfe is set down 1. With Moses reasons taken from Gods favour toward him vers 12. from his covenant with the people vers 13. from the contrarie inconvenience vers 14. from
pitched without the host was brought into the campe and so the Lord was knowne perfectly to be reconciled but of this there can be no certainty 1. Some thinke that Moses had not this shining in his face continually while it lasted with him but that while hee was conversant among the people his face did not shine but when hee went in unto God the brightnesse was renued and then he came forth and covered his face when he spake unto the people 2. But it is evident out of the text that Moses face continually shined while this brightnesse remained with him for when he went in unto the Lord he removed the covering from his face his face then shined before hee went in unto the Lord for otherwise he needed not to have covered it his brightnesse then was not renued alwayes when he went in but he had it before Yet it may be granted that when he went in unto God aliqualiter suscipiebat augmentum it might receive some increase and augmentation Tostat. quaest 28. 4. Places of Doctrine 1. Doct. God only writeth in the heart Vers. 1. HEw thee two tables of stone and I will write As Moses hewed the stone and prepared the tables but God did write in them So man may move exhort prepare and stirre up But God only docet intus teacheth inwardly writing in mens hearts by the finger of his Spirit Ferus As Paul may plant Apollos water but God giveth the increase 1 Cor. 3.6 2. Doct. Sinne is no substance Vers. 7. FOrgiving or taking away iniquitie If God take away iniquity and sinne and yet spareth sinners then there is great difference betweene sinne and the sinner it followeth then that sinne is not a substance but an accident Marbach The Apostle defineth sinne to bee a transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3.4 as then justice and righteousnesse which is obedience to the Law is no substance but grace infused so sinne which is the transgression of the Law is an evill quality or habite no substantiall thing 3. Doct. Gods generall promises must be specially applied by faith Vers. 9. PArdon our iniquity and sinne God had proclaimed himselfe before to be mercifull forgiving sinne But Moses is not contented with a generall apprehension of Gods mercy but laboureth for a particular assurance thereof so it sufficeth not generally to know the attributes of God nisi speciali fide applicemus unlesse we make speciall application of them by faith Pelarg. As S. Paul saith of Christ Who loved me and gave himselfe for me Galath 2.20 4. Doct. Of the right manner of praying Vers. 8. MOses made haste and bowed himselfe c. Moses here teacheth us a right forme of prayer 1. First though he had prayed before yet he prayeth againe teaching us to pray often 2. He humbleth himselfe bowing to the ground 3. He prayeth in secret in the mount lifting up his minde unto God 4. He is not long in prayer but compendious 5. He prayeth not for himselfe only but for the people 6. He ascribeth all to Gods mercy confessing his and the peoples sinnes If wee follow this paterne and president in our prayers we cannot pray amisse Simler 5. Places of Controversie 1. Controv. That reconciliation is not denied unto any upon their repentance Vers. 1. HEw thee two tables In this chapter is set downe the reconciliation betweene the Lord and his people who although they had committed a great sinne yet the Lord upon their repentance receiveth them to mercie Which confuteth the errour of the Novatians who denied pardon or reconciliation to them which had sinned against their conscience Marbach Whereas both David after those two great sinnes of adultery and murder and Peter after his deniall of Christ were upon their repentance restored to Gods favour 2. Controv. That man cannot prepare his owne heart PRocopius giveth this note that whereas the Lord did both prepare the first tables and writ in them it signified that God first suo spiritu paravit cordis tabulas suo spiritu impressit by his Spirit prepared the tables of the heart and by his Spirit printed them but these second tables of the heart quilibet per poenitentiam praparet every one prepareth by repentance But it is not in mans power to prepare his owne heart who of himselfe cannot thinke a good thought 2 Cor. 3.5 God only must open our heart as he did the heart of Lydia Act. 16.14 3. Controv. All sinne against the holy Ghost irremissible Vers. 7. FOrgiving iniquitie transgression and sinne Cajetane noteth hereupon that Quodlibet peccati genus veniam apud Deum invenit c. there is no kinde of sinne which doth not finde forgivenesse with God And whereas it is said in the Gospell that sin against the holy Ghost shall never be forgiven it is not contrary to this hîc est sermo de venia peccatorum ex parte Dei for here is speech of forgivenesse of sinne on Gods behalfe there ex parte peccantis indispositi on the behalfe of the sinner which is not disposed to repentance and so he concludeth that regulariter ordinarily such shall not obtaine pardon c. So herein he seemeth to concurre with Bellarmine that sinne against the holy Ghost is not simply irremissible sed non ordinarie ut plurimum but not ordinarily and for the most part Contra 1. Wee grant indeed that in respect of Gods omnipotencie and al-sufficient and abounding mercie there is no sinne that is unpardonable yet in respect of the invincible hardnesse of heart in such impenitent sinners which cannot repent it is irremissible 2. The Apostle saith It is impossible that such should be renued by repentance such namely as sinne against the holy Ghost If then it be impossible for any sinne to be forgiven without repentance and it be impossible for such to repent then it is impossible for such to be forgiven See more hereof Synops. Centur. 4. error 73. 4. Controv. The Virgin Marie not privileged from sinne Vers. 7. ANd not making innocent But the Latine text readeth thus Nullus apud te per se innocens est None of himselfe is innocent before thee which text as they reade it doth include that none are innocent before God and so consequently that the Virgin Marie was not free from actuall sinne much lesse originall which question though it be not yet defined in the Romane Church yet Tostat quaest 8. thinketh it more probable that the Virgin Marie was not conceived in originall sinne and then he maketh this answer that true it is that none is innocent before God per se of themselves yet with God it is all one as in his mercie ex nocente innocentem reddere c. he can make a sinner to be innocent so ne nocens esset efficere he can bring it to passe that they should not sinne at all But the question is not here what God can doe but what he doth Let him or any
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
to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the Tabernacle then the campe went forward Lyran. QUEST XIV In what order the
unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning of the name Eheie and whether Plato and other Philosophers received any
that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward in expedition