the law of Christ but that much was permitted and tolerated unto the Jewes onely for the hardnesse of their heart as our blessed Saviour sheweth Matth. 19. 2. Some doe urge the lawes of men and the greater punishments which have beene laid upon women for adulterie rather than upon men and that therefore the sinne of the woman should bee the greater But this sheweth not the greatnesse of the sinne before God but the greater inconvenience that is brought upon the civill and politike state which the lawes of men seeke chiefly to preserve by the adulterie of the woman rather than of the man 3. Some thinke that it is a greater sinne in the man because of his authoritie quia vir caput mulieris because the man is head of the woman and the Apostle biddeth that women if they would learne any thing should aske their husbands at home 1 Cor. 14.35 Est ergo vir doctor mulieris The man then is the womans teacher then as the Priest sinneth more than a lay man because he is his teacher so the man doth more grievously offend than the woman Thomas in opuscul But this proveth not that the sinne of the man simply is greater than the sinne of the woman but in a certaine respect 4. Wherefore the best answer is that the sinne of adulterie in some respects is equall in both sexes and in some other greater both in the one and the other 1. In regard of the law of Matrimonie whereby they have given their faith each to the other the sinne seemeth to be equall for the man hath no more power over himselfe in this behalfe than the woman as S. Paul teacheth 1 Cor. 7.4 and therefore by Moses law as well the adulterer as the adulteresse was to be put to death 2. But in respect of the qualitie and condition of the person because the woman is the weaker vessell and the man is the head of the woman and of the more strength this sinne is greater in the man because hee therein give than evill example to the weaker partie and teacheth her an evill lesson Ecclesiasticus 9.1 3. But the inconveniences considered that follow hereupon as the ignominie and shame of houses the confusion of inheritances and the obtruding of false heires by the adulterie and false play of women their sinne is thought to exceâ—d Simler Which might be the reason also why among the Jewes the men were permitted to have divers wives but not the women to have divers husbands QUEST IX Whether adulterie be now necessarily to be punished by death SOmewhat here would bee inserted concerning the punishment of adulterie by the sentence of death wherein there are these three opinions 1. Some thinke that adulterie ought to be punished capitally according to the judiciall law of Moses and not otherwise Piscaetor giveth divers reasons hereof but two especially I will single out 1. Delicta temporibus naturam suam non mutant Sinnes doe not change their nature in time 2. Deus naturam suam non mutat Neither doth God change his nature so that he hateth sinne no lesse now than in times past neither will he have it lesse punished Praefat. in Exod. Contra. 1. The nature of sinne is the same though the punishment bee altered adulterie is as grievous before God now as it was under the law but the circumstances as of place and person so also of time may give occasion of aggravating or alleviating the punishment Hee that gathered sticks upon the Sabbath was stoned to death Numb 30. because it was necessarie that the law at the beginning being then newly given should bee established by severitie But yet our Saviour excuseth his Apostles for gathering and rubbing eares of corne upon the Sabbath Matth. 12. Saint Peter pronounced the sentence of death upon Aâ—amas and Sapphira for deteining part of that which they had given to the Church for the terror and example of others yet now such dissimulation is not held to be worthie of death 2. Neither is God changed by the changing or mitigating the rigour of the law but he removing the same applieth his law according to the different respect of 〈◊〉 and persons for as well hee might bee said to be changed in the changing of other 〈◊〉 as of the ceremoniall and judicials thereto annexed 4. If all judicials annexed to the Morall law are now to be necessarily retained then the violating of the rest of the Lords day as then of the Sabbath which was in that respect morall should be punished with death and blaspheming and prophaning of the name of God by swearing as Levit. 24.16 which would seeme to be too rigorous 5. And seeing the times of the Gospell are the times of mercie and those under the Law were the times of rigour and severitie to abate somewhat of the rigorous punishments of the Law not leaving sinne unpunished may seeme not unlawfull 2. Another opinion is that adulterie is not at all now to be punished by death for our Saviour would not condemne the woman taken in adulterie Ioh. 8. Contra. 1. Upon that example of Christ it cannot be gathered that it is unlawfull to censure adultery by death for it would follow as well that adultery is not to be punished at all because Christ inflicteth no punishment at all upon her onely this may be inferred that by Christs silence and forbearance it appeareth that the punishment of adultery by death is not necessary for if his will had beene that the rigour of that law should stand in force our Saviour needed not to have feared their trap lest they should have condemned him of rigour and severitie if he had judged her worthie of death and if he had repealed that law they would have accused him as contrarie to Moses 3. This then may bee collected by Christs silence and connivence that it is not necessarie that adulterie should alwayes and in all places be sentenced unto death but rather that it is left indifferent that neither those Churches are to be condemned of too great severitie which follow the president of Moses judicials herein nor yet they are to be accused of too much lenitie which judge adulterie otherwise than by death as they see it best to fit their estate so that the severitie of the punishment be answerable to the quality of the sinne By Moses law they which committed adulterie were to die the death that is if it were duplex adulterium that both the adulterer and adulteresse were married or if the woman were anothers wife Levit. 20.10 otherwise it was not death for a married man beside his wife to have a Concubine or to one wife to take another so shee were not anothers wife What will they thinke now of such single adulterie that would have it revenged by death they have no president in Moses law for the punishing of this kinde of adulterie by death then it is evident that all adulterie by the law of Moses was not adjudged to
Evangelists directly say that those words were spoken by Christ but onely set downe the question with the answer in generall so that it must be supplied out of the other Evangelist by whom that answer was made 3. The Hebrewes doe thinke that these names were proclaimed by the Lord giving unto Moses a forme of prayer and invocation how to call upon him in the day of their affliction which use they retaine to this day to invocate God in this manner As our Saviour taught his disciples to pray Our father which art c. 4. But as it cannot be denied that the Saints in their prayers gave unto God these names of mercie as Moses did Numb 14.18 yet the Lords speciall intendment is to performe here unto Moses that which he had promised that his glorie should passe by him and that he would before him proclaime the name of the Lord both which are fulfilled in this place Oleaster And this reason Burgensis urgeth against Lyranus that the Lord himselfe and not Moses must be understood to have proclaimed these names that it may appeare how mindfull the Lord was of his promise unto Moses So also Tostatus 5. And it is not to be doubted but that the Lord did shew unto Moses his back-parts and brought to effect all the rest before mentioned chap. 33. But that the Scripture for brevitie sake omitteth many things yet by these things here mentioned we are to understand that God who is most true and just in his promises did accomplish all the rest Tostat. quast 5. QUEST IX Why the name Iehovah is doubled Vers. 6. IEhovah Iehovah strong 1. Ferus by these three words Iehovah Iehovah â—el strong understandeth the blessed Trinitie So also before him Cyril observeth because it is said Iehovah proclaimed by name Iehovah that the Father appeared in the Son and hence proveth the divers persons of the Father and the Son So also Pelargus Osiander Marbach 2. Tostatus thus argueth against these collections 1. That these names are not peculiar unto God as el elohim which are ascribed sometimes to Angels and sometime to men and therefore the Trinitie cannot well be concluded out of such names as are not peculiar unto God 2. If the thrice repeating of the same name should betoken the Trinitie than when it is but twice used it would as well prove a dualitie and if it be foure times iterated there might also by the like reason be inferred a quaternitie 3. Therefore although such collections are not much to bee misliked yet the Trinitie would out of more pregnant places be proved this doubling of the name Iehovah was rather solenuis testificatio infinita bonitatis c. a most solemne testification of the goodnesse of God Gallas And it served to move Moses more earnestly to reverence and attention Iunius Oleast It may also signifie that God will be no longer unknowne unto men Pelargus QUEST X. Of the twelve names and epithetes here given unto God Vers. 6. IEhovah c. The Lord giveth himselfe here twelve names and epithetes if we count Iehovah being doubled for two otherwise there are but eleven all which doe expresse his divine properties which must be considered in their order 1. Iehovah Iehovah 1. Tostatus understandeth hereby a double dominion in God both habitually as having dominion over all things and actually in exercising the same dominion 2. Lyranus saith he is called Dominator Ruler or Dominator in populi gubernatione in the government of the people and Lord in the giving of the law and directing of the people So the Latine translator readeth Dominator Domine whereas Iehovah is twice repeated in the Hebrew 3. But the name Iehovah is the name of Gods essence and it is a generall appellation to the which the rest of the epithetes are referred Marbach It is the proper name of God and it signifieth as Damascene saith Pelagum infinitae substantiae The sea if the infinite substance in which infinitenesse catera attributa fundantur the rest of the attributes following are grounded Burgens Significat Deum à seipso existentem It signifieth God who hath his existence of himselfe both bringing forth and preserving all things Simler Borrhaius 2. God is called eel 1. Which some interpret Deus God which Tostatus expoundeth because he is secundum naturam Deus God by nature Lyranus in veri cultus institutione in the institution of the true worship Burgensis referreth it to his divine providence Ferus to the creation But it is better translated appellatively fortis strong Oleaster This name then signifieth his power as Iehovah setteth forth his goodnesse Borrh. His power in revenging himselfe of his enemies and preserving his children which commend themselves unto him Gallas And in performing whatsoever it pleaseth him Marbach As Iehovah sheweth his eternitie so this name his infinite power Calvin It seemeth by the Hebrew distinction over Iehovah that this word is suspended from the rest which follow so that eel is one of the epithetes rather and titles which are here given unto the Lord than a proper name of God as Simlerus thinketh that these Iehovah eel are duo propria nomina two proper names of God Mercifull racham Tostatus saith God is said to be mercifull in remitting the punishment of sinne Burgensis understandeth it of Gods mercie toward the creatures in that he made them and gave them their being But it rather betokeneth Gods inward affection of pitie in having compassion on his children he is mercifull miseriis hominum compatiendo in having a compassion of their miseries Lyran. Ferus Paternum erga homines affectum gerit He beareth a fatherly affection toward men Marbach Pelarg. And it properly signifieth the yerning of the bowels and inward commotion as Ierem. 31.20 My bowels are moved for him I will surely have compassion on him where the same word racham is used Oleaster Gracious channuâ— Burgensis referreth this to the graces which God bestoweth supra naturam above nature upon the creatures Tostatus Clèmentia pertinet ad culpam Clemencie is seene in the remitting of the sinne as mercie in forgiving the punishment Lyranus He is clement offensas remittendo in forgiving offences So also Ferus Some distinguish them thus that Gods mercie is in preserving us from falling clemencie in restoring and raysing up them that are fallen ex Simler But it seemeth not so much to be restrained it betokenth rather generally the effect of Gods mercie and pitie Oleaster In not dealing with sinners as they deserve Marbach In receiving them to grace and favour Pelarg. In heaping his graces and mercies upon them Simler And whereas many seeme to have pitie yet either cannot or will not helpe them that are in miserie the Lord is not onely inwardly moved but actually extendeth grace Borrhaius And thus in divers words Gods mercie and goodnesse is commended Quia nihil ei magis proprium quam bonitas Nothing is more proper unto him than goodnesse and
heaven and earth c. 4. It is also evident that the Sabbath was kept by godly tradition before the morall law was given as Exod. 16.23 To morrow is the rest of the holy Sabbath to the Lord. 5. Thus the fathers ground the institution of the Sabbath upon Gods example in this place as Hierome trad in 2. Gen. Augustine Psal. 80. and Origen thus answereth Celsus lib. 6. objecting if God were weary that he needed to rest God rested saith he ut nos ab operibus quiescentes c. that we resting from our works should celebrate that day QVEST. V. Of the generations of the heaven and earth how to be understood Vers. 4. THese are the generations c. 1. This word generations is not here to be taken actively as some of the Hebrewes for those things which the heaven and earth brought forth of themselves but passively for the beginning and originall of the heavens and earth 2. The Masorites note that this word toldoth which signifieth generations is twice only found fully written with vau in the beginning in this place after the world was finished and in the generation of Phares in the end of Ruth and they yeeld this reason thereof because this generation in the perfection of the world was complete and that other whereof Messiah should come but all other generations are imperfect and therefore they are defective in letters but these observations are curious ex Mercer QVEST. VI. Of the name of God Iehovah Vers. 4. IN the day that the Lord God 1. This is the first place of Scripture where the Lord is called by his name Iehovah 2. The reason whereof the Hebrewes make to be this that as Elohim is a name of power and justice given unto God in the creation so now Iehovah a name of mercy is attributed unto God the whole worke being finished because therein his mercy appeared or rather now after God had made his worke full and complete he is also set forth in his full and complete titles Iun. 3. The Hebrewes very superstitiously forbeare the reading or naming of this word Iehovah and use in stead thereof Adonaei which word we confesse is soberly to bee used and that it conveniently cannot bee pronounced because it borroweth all the prickes from Adonai and wee condemne also the heathens profanation of this name who derive from them the oblique cases of Iupiter Iovis Iovi 4. This name Iehovah some would have to expresse the Trinity because it consisteth of three kinds of letters some by He double understand the two natures of Christ but this is too curious It is derived of haiah which signifieth Gods being and essence and therefore hee is called Iehovah as by whom man and all things else have their being ex Mercer QVEST. VII The world made in six dayes and not all at once Vers. 4. IN the day that the Lord made the earth and the heavens From this place Augustine would gather that all the worâ—d was made in one day and that Moses doth divide the creation into six dayes worke that it might be the better understood of the simpler sort l. 4. de genes ad lit c. 21. the same was the opinion of Philo Iudaeus Procopius and Cajetanus a Popish writer But this opinion cannot stand 1. It is contrary to the Scripture Exod 21.11 For in six dayes God made heaven and earth And Moses writing the story of the creation must be taken plainly as he writeth For if the world was made at once how can it be true that it was made in six dayes 2 Augustine other-where holdeth the contrary that the world was not made in one day but in order and he giveth this reason because if the creatures had beene made together non haberent sensum infirmitatis c. they should not have the like sense of their infirmity as now they have one seeing another made before them quaest 106. ex vet testam Ambrose giveth the like reason ne increata crederentur the creatures were not made at once lest they might be thought not to have beene made lib. 1. Hexem c. 6. 3. Whereas Moses here saith in the day we will not answer with Gregory that it is so said because the matter or substance of the creatures was created at once in the beginning Gen. 1. 2. though they received their forme and perfection afterward lib. 32. moral c. 10. this also is Iunius opinion in his last edition for as yet the day was not created nor the light when the heaven and earth were made in the beginning and Moses here directly speaketh of the plants and herbs that were not made before the third day I allow rather Tremellius judgement in the first edition who translateth for in the day beâ—om in the time a part being taken for the whole as afterward vers 17. in â—he day thou eatest thereof that is in the time whensoever thou shalt eat thereof thou shalt dye the death so also Mercerus QVEST. VIII Of the mist that went up from the earth Vers. 6. BVt amyst went up because the Latine text readeth a fountaine Augustine being unskilfull of the originall much busieth himselfe about this matter sometime thinking that one fountaine is here taken for many whereby the earth is overflowne other while that some great river as Nylus might water the earth lib. 5. de genes ad lit c. 9. Others taking that to be impossible doe only understand Paradise to have beene watered with this fountaine as Albinus contrary to the text which saith it watered all the earth yea to make this matter more doubtfull the interlineary glosse saith that there fell no raine before the floud but that all the earth was watered with the fountaines and springs of the earth Wherefore to cleare these doubts we are to resort to the originall word gnedh which signifieth a vapour or a myst and let it here be noted that Perâ—tius a Jesuit writing upon Genesis in this place forsaketh the vulgar latine text and cleaveth to the Originall It being then agreed that wee are to read not a fountaine as Hieromes translation hath and the Septuagint but a myst or vapour yet there remaineth another doubt for some read affirmatively but a vapour ascended as all the interpreters but Tremellius who understandeth it negatively joyning it thus with the former verse there was not a man to till the ground or any vapour had ascended c. and so he would have the negative ain not used before to be supplied here This I take to be the best reading both for that it is most agreeable to the text which sheweth that God created the plants without any naturall helpe either of raine or mysts or artificiall of mans labour that neither raine had yet descended nor vapours ascended As also because the manner of Scripture phrase will beare it as Exod. 20.4 Thou shalt not make to thee any graven image or any similitude c. where throughout the whole
sins were but secret infirmities they might be borne with for a time but seeing they justifie open impieties and their filthinesse is manifest to all the world now a cloake cannot hide them Muscul. 6. Confut. The Pope how a servant of servants Vers. 25. A Servant of servants c. This title Pererius saith the Popes doe usurpe as a signe of great humility but we rather trust that as another Caiphas so the Pope prophesieth the ruine of his owne Kingdome that he shall become one day a servant of servants indeed as Canaan was and beâ— made a servant to those that have served him 7. Confut. The tents of Sem not of the Pope or Romanists have the preheminence Vers. 27. TO dwell in the tents of Sem c. Thus we see that Sem hath the prerogative and that the Gentiles received their light from the Jewes But the Pope would draw this privilege from the Jewes to the Romanes that whereas the Apostle saith that the Jewes beare the Gentiles as the root the branches and not they the Jewes Rom. 11.18 yet the Pope would have the faith and profession of the Romans to be the root and foundation of all beleevers 6. Places of morall observation 1. Moral Man must not rule over men as beasts Vers. 2. THe feare of you shall be upon every beast Gregory here hath a good note that the feare of man must be not upon men but beasts That man should not by cruelty or tyranny seeke to be feared of men And yet good men sometimes desire to bee feared of others but it is when the feare of God is not among them that they which feare not the divine judgements may bee by feare of men kept in some awe and then non tam hominib quam brutis annimalib dominantur they doe not rule so much over men as bruit beasts 2. Moral Sobriety in meats commanded Vers. 3. AS the greene herb Although God yeeldeth to the use of man for his food all kinde of fowles fishes beasts yet hee would have man to use them moderately and soberly not to abuse them to gluttony or excesse or not contented with such kinds as are at hand to search the deep for fish to ascend the mountaines to catch fowle to hunt up and downe the wildernesse onely to satisfie his greedy appetite But he ought to use the flesh of beasts as the greene herb that is soberly and without curiosity to take such thingâ— as are at hand 3. Moral Gods great care in preserving the life of man Vers. 5. I Will surely require your bloud Where we see the great care which the Lord hath in preserving the life of man he will require it at the hands of the beasts yea of a mans brother neither shall he goe unpunished by this it appeareth domesticum familiarem Deo hominis esse naturam that mans nature is as domesticall and familiar unto God and that therefore God will not suffer him to be unpunished that offereth wrong as it were to his domesticall and familiar By this men are taught both to take heed of bloud shed and so to fall into the judgement of God neither much to feare the sword of the wicked seeing the Lord himselfe will revenge the death of the innocent 4. Moral The bow a signe of Gods justice and mercy Vers. 13. I Have set my bow in the clouds and it shall be a signe c. 1. The bow is a notable monument of Gods justice to call to our minde the sinne of the old world for the which it was destroyed that wee feare to offend God in the â—ike it is also a signe of Gods mercy in forbearing to bring the like destruction upon the world againe and if God shew such mercy even to wicked men and bruit beasts how great are his mercies that he layeth up in store for his elect 2. We see also how farre the justice of God exceedeth his mercy the rigour of his justice was but for a time in once destroying the woâ—ld by water but his mercy is perpetuall in the continuall preservation thereof so the Prophet Isay saith for a moment in mine anger I hid my face from thee c. but with everlasting mercy have I had compassion upon thee This is unto me as the waters of Noe Perer. 5. Moral The miraculous propagation of mankind Vers. 19. OF them was the whole world over-spread c. here appeareth the wonderfull providence of God that by three men the whole world was replenished when as they were subject to the rage and invasion of beasts and wanted many necessary things the earth having not yet recovered her former vigour and force decayed by the floud the like matter is to be seene saith Chrysostome in the Christian faith that God per duodecem piscatores illiteratos c. that God by twelve fishermen unlearned c. hath subdued the whole world to himselfe and propagated the faith 6. Moral Noahs awaking out of drunkennesse what it signifieth Vers. 14. THen Noah awaked c. This were to bee wished saith Musculus that they which are the Patriarks and take upon them to be the pastors of the Church were herein like unto Noah to awake also from their drunkennesse their ignorance errour and superstition As also all intemperate and riotous persons are to learne by this president to awake from their sinne and not to continue in their licentious course nor make a continuall trade and occupation of drunkennesse CHAP. X. 1. The Method and parts of the Chapter THis Chapter hath three parts according to the severall generations of the three sonnes of Noah Iapheth Cham Sem by whom the world was replenished the generation of Iapheth is expressed from v. 1. to v. 6. their names v. 2 3 4. their habitation and place of dwelling v. 5. the generation of Cham rehearsed from v. 6. to 21. their severall names together with their habitation then followeth the generation of Sem their names from v. 22. to v. 30. their habitation vers 30. 2. The grammaticall sense or difference of translations 2. Thobel Mesoâ—eh S. Thubal Mesech H. Thubal Mesech c. 4. Citij Rhodij H.S. Cethim Dodanim H. Câ—ttâ—m Donanim c. 7. Regma Sabathaca S. H. Ch. Raamah Sabtecha T. B. G. A. heb Ragmah 8. A gyant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth S. a mighty man c. ghibbâ—r robustus strong 9. A giant hunter S. a mighty hunter H. B. G. a mighty man Ch. mighty in hunting T. P. heb 10. Arach S. H. Erech cat Eerech c. in the land of Babylon Ch. Sennaer or Sinhar cat sic heb 11. Out of that land came Assur S. H. cum caeter Out of this land he came into Assur Tr. built the streets of the City H. Rahoboth the City caeter rachab breadth 12. Dasem S. Resen caet 14 Cappadoces Ch. Captharim caeter 18. Cynaeum S.H. Ch. Cynaum caet cum s. Sini Eveum
1 Cor. 7.12 which sheweth that the marriage of such is sound and good and not against the law of nature though it be not safe nor convenient 4. Confut. Antiquity no good rule for religion Vers. 53. THe God of Abraham the God of Nahor the God of their father c. Laban pretendeth antiquity for his God whom his father and grand-father worshipped yea and Abraham also who at the beginning before his calling was given to the same superstitious worship But Iacob sweareth by the feare of his father Isaack hee riseth up no higher neither to grandfather nor grandfathers father and yet he doubteth not but that he worshipped God aright wherefore antiquity is no good rule for religion neither is it a warrant for us to be of the same religion which our fathers and grandfathers were of before us Calvin 6. Morall Observations 1. Observ. Afflictions make us thinke of our heavenly Canaan Vers. 1. NOw he heard the words of Labans sonnes c. Iacob if hee had not perceived some discontentment in Laban and his sonnes against him would not so soone have bethought himselfe of his returning into Canaan these crosses therefore and domesticall wrongs doe awake him and rouse him up and bring Canaan to his remembrance In like manner the Lord useth by afflictions and troubles to awake his servants that otherwise would be drowned in the pleasures of this life and so prepare them for their heavenly Canaan Calvin As the Prophet David saith before I was afflicted I wont astray Psal. 119.67 2. Observ. The wicked have no power to hurt the servants of God Vers. 7. GOd suffered him not to hurt mee The wicked may band themselves and bend their strength against the servants of Christ but they shall have no more power to hurt them or to prevaile against them than shall be to Gods glory and his servants good Calvin As our Saviour saith My father is greater than all and none is able to take them out of my fathers hands Ioh. 10.29 3. Observ. The Lord delivereth in the time of extremity Vers. 24. GOd came to Laban the Aramite in a dreame c. Laban was now come to mount Gilead where Iacob was with a malicious purpose toward him but the Lord stayeth him being now ready to have done him some mischiefe thus the Lord sheweth his power in the deliverance of his children even in the time of greatest extremity Mercer Thus God turned Esaus heart comming with a band of men against Iacob Gen. 33. thus God delivered David from Saul in the wildernesse of Maon when Saul with his men had almost compassed him in 1 Sam. 24.26 4. Observ. A good conscience a bulwarke against slanderous reports Vers. 30. WHy hast thou stollen my gods this is the portion of the righteous in this world to be slandered and evill reported of as Iacob here is made a theefe thus we must be tried by honour dishonour by evill report and good report as deceivers and yet true as the Apostle saith 2 Cor. 6.8 but a good conscience is a sufficient bulwarke against all such assaults of slanderous tongues as Saint Paul saith As touching me I passe very little to be judged of you or of mans judgement nor I judge not my selfe I know nothing by my selfe 1 Cor. 4.2 5. Observ. Not to be forward to undertake for others honesty Vers. 32. WIth whom thou findest thy gods let him not live Iacob was too confident and presumed too much of the innocency of his servants and the rest of his family in this case which teacheth us that we ought not to be too ready to answer and undertake for the honesty and innocency of others unlesse we be of a sure ground lest it afterward turne to our rebuke Calvin As the wise man saith He that praiseth his friend with a loud voyce rising early in the morning it shall bee counted to him as a curse Prou. 27.14 CHAP. XXXII 1. The Argument or Contents THis Chapter consisteth of two principall parts First Iacobs feare of his brother Esau is expressed vers 7. with the occasion thereof the message sent to his brother and the returne thereof which was full of suspition vers 3. to vers 6. Secondly is shewed how Iacob was comforted against this feare which comfort was of two sorts humane divine Humane either religious by faithfull prayer which consisteth on Iacobs behalfe of the confession of his unworthinesse vers 9 10. on Gods behalfe of the certainty of his promise made to Iacob to vers 13. or politike Iacob divideth his company into two parts vers 7. he sendeth presents to appease his brothers wrath vers 14. to vers 22. The divine comfort was by the vision of Angels vers 1 2. by wrestling and prevailing with an Angell where these things are declared 1. Iacobs wrestling and prevailing vers 24.25 2. His infirmity of halting upon the same vers 26. 3. The blessing of Iacob with the change of his name to vers 30. 4. The custome of the Israelites upon this accident of Iacobs halting vers 32. 2. The divers readings v. 1. looking backe he saw the tents of God pitched S. the rest have not this clause v. 2. he called the name of the place the Lords tents or hosts S. Mahanaim caet v. 10. let it suffice me by all thy righteousnesse and truth S. my merits are lesse than all thy mercies C. I am lesse or unworthy of all thy mercies P.H.B.G. impar unlike or not answerable T. chatan little I came alone over this Iordan C. with my staffe caet v. 25. he touched the breadth of his thigh S. the palme or inward part of the thigh C. the hollow of the thigh G. the hucklebone acetabulum B.T.H. caph the hollow or bowing the sinew of the thigh H. v. 25. the sinew of his thigh withered H. the bread of his thigh withered S. the hollow was loosed G. loosed out of joynt B. moved out of his place C. P. did hang. T. jachang signifieth both to hang and to move v. 30. he called the place the face of God S. peniel caet I have seene an Angell of God face to face C. I have seene God face to face caet v. 32. the sinew that withered H.S.C. shrank B.G.P. the borrowed sinew of the thigh T. nashah signifieth to lend and to remove the hucklebone borroweth certaine sinewes of the hollow bone that it turneth within 3. The explanation of doubtfull places QUEST I. Whether this vision of Angels were sensible or spirituall Vers. 1. THe Angels of God met him 1. This is the third vision that Iacob had the first was of the ladder and the Angels ascending and descending upon it as he went into Mesopotamia the other of the particoloured rams leaping upon the ewes while hee was in Mesopotamia the third of the Angels now at his returning home 2. But this apparition of the Angels was not by a spirituall vision and in dreame as Cajetan and Pererius but it was
with them it is not like that hee went so farre West-ward It was an usuall thing with the Apostle to faile in these purposes in disposing of his journeyes sometime otherwise directed by Gods spirit Act. 16.7 sometime letted by Satan 1 Thessalon 2.18 sometime upon better reason altering his owne purpose 2 Corinth 1.15 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to goe into Spaine might upon some other accident bâ— changed 4. Of this judgement is Gelasius 〈◊〉 ad Hispanâ—s se promisissâ—t â—â—urum dispositione divinum 〈…〉 patus ex causis implore non potuit quod promâ—â—it C. 22. q. 2. c. 5. Paul promising to goe into Spaine being occupied in other greater causeâ— by the divine disposition could not 〈◊〉 that which he had promised to him subscribeth Tho. Aquin. cap. 15. ad Roman QUEST X. Whether Iacob came to Salem Vers. 18. HE came safe to Sechem c. 1. Some reade he came to Salem a City of Sechem◠〈…〉 Septuag and Latine translator and Mercer but it were superfluous in the same place 〈◊〉 call a City by two names 2. This Salem some would have to be Silo as some Hebrewes some take it 〈◊〉 â—erusalem as Iosephus some for Melchisedecks towne as Hierome where the ruines of Melchisedecks Palace were to be seene in his time some will have this Salem to be that Salem spoken of Ioh. 3.23 where Iohn Baptist baptized and that Salem and Sichem were names of that same City first called Salem afterward Sichem Tostat. But all these opinions are uncertaine Silo and Sechem were two distinct places Iud. 21.19 Salem Melchisedecks towne was Jerusalem Psal. 76.2 In Shalem iâ— his Tabernacle his dwelling in Sion and if Sichem were the new name Salem the old it should in the Gospell be called by the new name rather than the old and that Salem was a divers place from Sechem called Sychar is evident for Salem was in Judea Ioh. 3.23 and our Saviour leaving Judea came to Sychar or Sichem Iohn 4.6 there might be then another towne beside Jerusalem called Salem but not the same with Sichem 3. Wherefore the better reading is that Iacob came safe and in peace to Sechem not for that he was now healed of his halting as the Hebrewes imagine which in part remained still as a monument of that combat with the Angell but he came same safe in respect of the danger which he feared from the hands of Esau. QUEST XI Whether Iacob did well in buying a peece of ground of the Sichemites Vers. 19. HE bought a parcell of ground c. Although Iacob had a promise to possesse and inherit the whole land of Canaan yet this purchase which he made did neither shew any mistrust in him neither did he in so doing depart from his right 1. He did it for his necessity of dwelling as Abraham had done the like before for buriall 2. The time of fulfilling the promise was not yet come and therefore Iacob at this time while the Canaanites were possessors of this land doth not prejudice his right in buying this parcell Mercer 3. It was no great parcell of ground that he could buy for so little money nor yet very fruitfull being in the sight and view of the City Calvin QUEST XII Whether Iacob bought his ground for money or lambs Vers. 19. FOr an hundred peeces of money 1. Some read for an hundred lambs for the word chesita signifieth both money and a lambe sic Septuag Latin Oleaster and so they would have the word taken Iob 42.11 where every one of Iobs friends gave him a lamb But it is more like they gave him every one a peece of money which was a greater gift and more sutable to the other gift of an earing of gold 2. Some of the Hebrewes affirme that the Arabians call money chesita but the Scripture needeth not to begge or borrow words or phrases from them 3. Wherefore it is like that this kâ—sita was a peece of money that was stamped with the marke or print of a lambe and thereof was so called Iun. as among us Angels are so named of the stampe or print set upon the gold 4. Places of Doctrine 1. Doct. Honour to be given to evill magistrates Vers. 3. IAcob bowed himselfe seven times It is lawfull then to yeeld externall honour to evill magistrates that are in authority as here Iacob doth to Esau Mercer as Saint Paul saith Give to all men their duty tribute to whom tribute custome to whom custome c. honour to whom honour belongeth Rom. 13.7 And at this time there were none other but heathen rulers Mordechai indeed refused to bow the knee to Haman because it was more than a civill reverence which that proud man expected and beside he was an Agagite or Amalekite which was a Nation accursed of God Exod. 17.14 2. Doct. God turneth the heart Vers. 4. ESau ran to meet him Thus wee see that God is not onely a searcher of the heart but a worker and changer of it as here Esau his heart is altered of an enemie hee suddenly becommeth a friend wherefore the Wiseman saith That God turneth the hearts of Kings as the vessell upon the waters is ruled and turned by the steares-man Prov. 21.1 5. Places of Confutation 1. Confut. Against humane inventions Vers. 20. HE set up there an Altar Iacob inventeth not neither bringeth in new ceremonies into Gods worship but such as he had received from the instruction of his fathers directed by the spirit of God such was the building of Altars to sacrifice upon by this the Romanists are reproved which have thrust into Gods service so many humane inventions Calvin and so our Saviours rebuke falleth upon them They teach for doctrines the commandement of men Mark 7.3 2. Confut. The sacred signes called by the name of the things Vers. 20. HE called it the mighty God If this reading be received we see that the signes are named by the things as here the Altar is called of God and Moses nameth his Altar The Lord is my banner Exod. 17.15 so the Prophet saith the name of new Jerusalem shall be The Lord is there Ezech. 48.35 We need not marvell then if the bread in the Eucharist be called the body of Christ. 6. Morall observations 1. Morall To be contented with our estate Vers. 11. GOd hath had mercy on me therefore I have all things So Saint Paul saith I have learned in what state soever I am therewith to be contented I can be abased I can abound c. I am able to doe all things through the hope of Christ which strengtheneth me Philip. 4.13 2. Morall Gods worship to be advanced in families Vers. 20. HE set up there an Altar Iacob having setled himselfe and pitched his Tabernacle hath a speciall care to set forward Gods worship and doth consecrate as it were a Chapell and Altar to God wherein Iacob may be an example to all housholders
originall NOw whereas after the 22. verse the Septuagint and the Latine translator doe insert a whole verse of the birth of Eleazar with the reason of the imposition of his name all which is not in the Hebrew in this place but is transposed hither from the 18. chap. of Exodus vers 4. Bellarmine would therefore make us beleeve that herein the Latine text is perfecter than the Hebrew because mention is made onely of one of Moses sonnes whereas he had two lib. 2. de va Dei cap. 2. Contr. 1. It followeth not because some thing is omitted in one place to be inserted in another that therefore the Hebrew text is defective as S. Marke making mention of one blind man chap. 10.46 and S. Luke likewise chap. 18.36 whereas S. Matthew speaketh of two blind men chap. 20.29 are not therefore defective So neither is the Hebrew here thought to be wanting expressing onely one of Moses sons seeing the other is supplied chap. 18.2 And if the Septuagint is to be justified here then let them be borne out also for adding five more of Iosephs posteritie Machor Gilead of Manasseh and Suâ—â—am and Taam and Edom of Ephraim Genes 46. which are not mentioned in the Hebrew as not then borne but borrowed from the 26. of Numb and 1 Chron. 7. Likewise Exod. 6.19 the Latine and Septuagint put unto Moses and Aaron Miriam which is not in the Hebrew this rather sheweth great boldnesse 〈◊〉 thâ—se translators to adde that which the spirit of God passeth over in silence 5. Cont. Prayers are not meritorious Vers. 24. THen God heard their mâ—ne and God remembred his covenant The Israelites prayers are heard not for any worthinesse or merit of their sorrow but the Lord for his promise sake the foundation whereof is Christ heareth their complaint and hath respect unto them Simler Borrh. And that our prayers are not meritorious but heard in mercie Salomon sheweth Then heaâ—s thou in heaven and be mercifull to the sinne of thy people 1 King 8.24 6. Places of morall use 1. Mor. Rich and great men should have compassion on the necessities of their poore brethren Vers. 11. HE went forth to his brethren to looke on their burdens Moses though himselfe lived in all ease and courtly pleasure yet could not so content himselfe but goeth to visit his afflicted brethren and is touched in compassion towards them as Queene Hester also was moved with pity toward her people which teacheth us that rich and mighty men that are in high and wealthy place should submit themselves to take knowledge of the necessities and wants of their poore brethren therefore the Prophet reproveth the rich men of Israel that dranke wine in bowles and lived at ease but no man was sory for the affliction of Ioseph Ferus 2. Mor. Friendly admonition is not to be despised Vers. 14. WHo made thee a man of authoritie Moses here for his friendly admonition is recompensed with scornefull and disdainfull words which is the property of naturall and carnall men to repay them with evill which carefully watch over them by wholesome admonitions for the good of their soule Simler But the Wise man saith The eare that hearkeneth to the correction of life shall lodge among the wise but he that refuseth instruction despiseth his owne soule 3. Mor. Godly names to be given unto children Vers. 22. WHose name he called Gershom Moses giveth unto his sonne a name that might put both himselfe and his sonne also when he came to yeeres of discretion in minde of their state and condition that they were but pilgrimes and strangers here So did the Fathers use to give names unto their children of good signification and godly edifying that fond use therefore is to bee reproved among Christians that give names unto their children borrowed and taken from the Gentiles and such as have no good signification or which they understand not Pellican 4. Mor. Patience is necessarie in prayer Vers. 24. THen God heard their mone Yet it was forty yeeres before the Lord sent them deliverance we must not then thinke that our prayers are neglected of God if presently we see not the effect thereof but we must waite the Lords leisure and expect with patience till it bee his pleasure to performe our prayers and grant our requests Ferus S. Paul prayed thrice that is often that the pricke of the flesh the messenger of Satan might be taken from him yet was it not but the Lord gave him his sufficient grace with patience and strength to endure that combat 2. Cor. 12. 5. Mor. In affliction we must flie unto prayer ANd in that the people cried unto God in this their distresse they rebelled not nor sought to deliver themselves by their owne arme or strength it teacheth us that in all our afflictions wee should depend upon God and betake our selves unto prayer Pellic. as Saint Iames saith If any be afflicted let him pray Iam. 5.13 CHAP. III. 1. The method and parts THe generall preparation of the Instrument of this great deliverance is set forth in the Chapter going before in his preservation education persecution Now followeth the more speciall preparation in the vocation of Moses in this third Chapter and his confirmation chap. 4. In this Chapter is set forth first the preparation to his vocation to vers 7. Secondly the vocation it selfe to vers 22. The preparation consisteth partly in a vision which Moses saw both in what place vers 1. what vision it was vers 2. how Moses behaved himselfe vers 3. partly in the voice of God which Moses feared wherein Moses is charged what he should doe vers 4.5 and the Lord proclaimeth who he is vers 6. The vocation of Moses is either a generall charge or commandement to goe unto Egypt where 1. Moses office is injoyned him of God vers 10. with the occasion thereof the afflictions of the people vers 7. the twofold end thereof to deliver them out of Egypt and to bring them into the good land of Canaan vers 8.2 Moses excuseth himselfe 1. By his infirmity where the Lord satisfieth him by that present signe and assuring him of the future event that they should serve him in that mount vers 11 12. 2. By pretending the curiosity of the people in inquiring after his name that sent him verse the 13. where the Lord also satisfieth him by shewing his name vers 14 15. Beside the generall charge followeth a particular direction what course hee shall take to vers 19. and what effect it shall have For the first there is prescribed whom hee shall joyne with him the Elders of Israel vers 16. what he shall say unto them vers 17. what they shall doe goe unto Pharaoh vers 18. The effects or events are foure 1. Pharaoh shall refuse to let them goe vers 19. 2. The Lord will worke signes and wonders 3. Then he will send them out vers 20. 4. They shall goe out richly with ornaments and jewels vers
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh said unto them I
hard hearted and incorrigible as is evident in the example of Pharaoh 3. God also teacheth men by his example to be patient and long suffering one toward another 4. This patience of God though some abuse it yet other profit by it and their hard hearts are mollified as though Pharaoh by Gods sparing of him became more obstinate yet Nebuchadnezzar at the length by the Lords lenity and goodnesse and fatherly correction was brought to know himselfe and to confesse the true God 5. And though the evill and wicked should reape no profit by the Lords wonderfull patience yet the elect and such as are ordained to salvation are thereby called and brought unto grace as S. Paul sheweth of himselfe For this cause was I received to mercy that Iesus Christ should first shew on me all long suffering unto the ensample of them which in time to come should beleeve on him 1. Tim. 1.16 QUEST XX. How God is said to harden by the subtraction of his grace BEside there is another way whereby the ancient fathers understood God to be said to harden mens heart namely by the subtraction and withdrawing of his grace as Chrysostome God is said to give over unto a reprobate sense to harden to blind and such like Non quòd hac a Deo fiunt quippe cùm à propria hominis malitia proveniant sed quia Deo justè homines deserente hac illis contingunt Not because these things are done by God which proceed of mans malice but because while God doth justly forsake men these things doe happen unto them So also Augustine ludurare dicitur Deus quem mollire noluerit God is said to harden whom he will not nullifie excacare dicitur quem illuminare nolverit And he is said to blind him whom he will not iluminate Gregorie also upon these words of the Lord to Moses I will harden Pharaohs heart thus writeth Obdurare Deus per posâ—â—iam dicitur quando cor reprobum per gratiam non 〈◊〉 God is said by his justice to harden the heart when he doth not by his grace mollifie a reprobate heart So Thomas Aquinas Excacatio obduratio duo important c. The blinding and hardning of the heart implieth two things one is the internall act of the minde adhering unto evill and being adverse from God and so God is not the cause of the hardnesse of the heart The other is the subtraction of grace whereby it commeth to passe that the â—ind is not illuminate to see God c. and in this respect God is the cause of induration This exposition also is true but it expresseth not all that seemeth to be contained in this phrase that God is said to harden Pharaohs heart QUEST XXI How God is said occasionaliter by ministring the occasion which the wicked abuseth to harden the heart THere is then a sixt way of interpreting these words God is said to harden mans heart occasionaliter by way of occasion when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sinne 1. For as all things as prosperity adversity life death fulnesse want and whatsoever else doe worke together unto good to those that feare God as the Apostle saith Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh through his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked take occasion to be hardned are of three sorts either inwardly in the mind as by stirring their affections as of anger feare hope desire which they by their corruption turne unto evill or else such things as are done about them as admonitions corrections mercies benefits which they also ungratiously abuse or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is puffed up and swelleth And all these things being good of themselves they through the hardnesse of their heart pervert unto their destruction as S. Peter speaketh of some which through ignorance and unbeleefe doe pervert the Scriptures 2. Pet. 3.16 And S. Paul sheweth that sinne tooke occasion by the commandement and wrought in him all manner of concupiscence Rom. 7.8.3 Thus Pharaoh was hardned by occasion of Gods workes the plagues and wonders which were shewed in Egypt by the wonders because he saw his Magitians could doe the like by the plagues because they touched not him but happened without they came not all at once but with some respite betweene and because he saw that they continued not long but were soone removed 4. To this purpose Augustine Vt tale cor haberet Pharaoh quòd patientia Dâ—o non mâ—veraâ—ur ad pietatem propriâ— sunt vitii quòd vero facta sunt ea quibus cor suo â—itio jam malâ—gnum divinis jussionibus resisteret c. dispensationis fuit divina In that Pharaoh had such an heart which could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it selfe did resist the commandement of God it was of the divine dispensation quaest 18. iâ— Exod. This exposition also of Augustine may bee received but yet there is somewhat further to be considered in Gods concurring in the hardning of Pharaohs heart QUEST XXII God 〈◊〉 sâ—â—d to harden the heart as the event is taken for the cause THere is further a seventh exposition for in the Scripture that is often taken for the cause of a thing which is but the event of it a Chrysostome noteth upon these words Ioh. 17. None of them perished but the child of perdition that the Scriptures might be fulfilled here the Scripture Quae eventus sunâ— pro causa ponit putteth that for the cause which was the event for Iudas did not perish to that end that the Scripture should be fulfilled but it so fell out that the Scripture in Iudas perishing was fulfilled Damascen giveth the like instance in the 51. Psalme Against thee only have I sinned and done evill in thy sight that thou maist be justified in thy sayings and cleere when thou art judged But David did not sinne to that end that God might be justified God had no need of his sinne to set forth his glory So it fell out that God spared David and by his mercy overcame his sinne yet hee sinned not to that end like as when a man is at his worke and one commeth and so he breaketh off he should say my friend came to day to hinder my worke whereas his friend had no such end in his comming So Iacob said to his sonnes Wherefore dealt yee so evill with me as to tell the man whether yee had yet a brother or no Gen. 43.6 Iacobs sonnes in so telling intended no evill or
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
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 his owne people that were espoused unto him he is not said to be jealous of them 2. Hee suffered them to walke after their owne lusts not because hee could not have hindred them but the wise Creator permitteth the reasonable creature to follow the instinct of their nature yet calling some by grace whom he pleaseth and punishing the rest for abusing the light of nature who therefore were left inexcusable because knowing God by the creatures they yet did not glorifie him as God as the Apostle sheweth Rom. 1.21 QUEST V. Of the titles which the Lord here giveth himselfe and wherefore I Am the Lord thy God strong jealous c. The Lord giveth unto himselfe here foure severall titles the more to inforce this commination following 1. He calleth himselfe their God because he had taken them into his speciall protection and had bestowed many benefits upon them therefore they ought to love him more than any other Tostat. 2. He is a strong God potest se veluno nutu vindicare which can revenge himselfe at his becke Lippom. And he is strong as well to effect his promises to the obedient as to punish the disobedient Vrsin 3 Zelotes est nolens habere consortium in amando He is jealous he can abide no partner in that which he loveth Tostat. And this as well signifieth his indignation qua commovetur suis contumeliis whereby he is moved for the contumelies that are offered unto him Vatabl. as the love of God toward them for jealousie ariseth ex amore ejus qui laditur propter turpitudinem c. from the love of him that is hurt because of some uncleannesse committed c. Vrsin 4. Lastly in saying visiting the iniquitie he sheweth his severitie in tantum non connivet ad impietatem c. he is so farre from winking at impietie that hee punisheth it even in the posterity of the wicked and their sonnes and nephewes Lippom. QUEST 6. Of the generall commination and promise annexed VIsiting the iniquitie c. 1. Some take this to be a speciall perswasion added to this commandement Quia inter omnia praecepta nullum majus est quam hoc Because there is none among all the precepts greater than this The generall motive was set before because he brought them out of the land of Egypt Tostat. 2. But I approve rather their opinion which take this commination and promise to appertaine unto all the commandements but to be joyned to this because it is fundamentum caeterorum the foundation of the rest Vrsin Huic mandato tanquam principali ex quo alia oriuntur addidit Dominus minas c. To this commandement as the principall out of the which the other take their beginning the Lord added threatnings and promises c. Lippom. And this is confirmed by the words here following vers 6. to them that love me and keepe my commandements the Lord maketh mention of keeping his commandements not of one but of all 3. It might have pleased God simply to have propounded his commandements but he both adjoyneth promises to stirre up our dulnesse and threatnings to terrifie the perverse and froward which promises are rendred not as the deserved reward of our obedience for it is of mercie as the Lord saith shewing mercie unto thousands otherwise we doe no more than our dutie and therefore deserve nothing Simler QUEST VII How it standeth with Gods justice to punish the children for the fathers sinnes THe iniquitie of the fathers upon the children c. 1. Theodoret upon this place hath this singular opinion by himselfe Quod nudae literae insistere impium sit c. That it is evill to insist here upon the bare letter seeing the law saith The fathers shall not be put to death for the children nor the children for the fathers but every man shall be put to death for his owne sinne Deut. 24.16 And he addeth further Majores apud Deum sunt comminationes quà m poenae c. That God useth greater threatnings than punishments as every one that was not circumcised at the eight day is threatned to be cut off and yet many in the desert were uncircumcised at that age whom Ioshua circumcised in Gilgal and so here he thinketh that this is threatned onely to terrifie parents from sinning So Theodoret. Contra. 1. But this were to give great libertie to offenders to thinke that God onely threatneth for terror it might be inferred as well that God doth but dallie also with his promises as with his threatnings which were impious to thinke 2. If God doe not alwayes punish as hee threatneth it doth not argue any revocation of his judgements but his mercifull forbearing to call men unto repentance 3. That commination against the neglect of circumcision is not denounced against the infant whose fault it was not if he were not circumcised the eight day but against them that did not see it performed on their infant as appeareth by the example of Moses Exod. 4. punished for the neglect of circumcision And so accordingly all they which deferred the circumcision of their children in the wildernesse their carkase◠fell there 2. Origene maketh this allegoricall exposition The father that sinneth he maketh the Devill Pater peccati diabolus est The devill is the father of sinne all they are his children which doe his works Diabolus ergo dum hic mundus stat non recipit sua peccata c. The devill while this world standeth doth not receive punishment for his sinnes redduntur infilios i. in eos quos genuit per peccatum but upon his children whom he hath begotten by sinne are their sinnes rendred for men while they are in the flesh are corrected of God c. Contra. But that this is a forced and farre fetcht exposition the other opposite part manifesteth of the Lords shewing mercie unto thousands but the devils expect no mercie And againe seeing this commination is specially made to terrifie wicked parents it can no wayes concerne the Devill to whom the law was not given but unto men 3. Hugo de S. Victor giveth this reason why children are punished for the sinnes of their fathers because they are Sicut aliquod membrum ipsorum quia in ipsis malefactoribus quo dammodo erant seminaliter peccabant They are as a part of them because they were in seed in the malefactors themselves and so in a manner sinned in them Contra. But the Prophet saith the same soule that sinneth shall die the children being but yet in the loynes of their fathers as the tree in the seed had no soules therefore then could they not sinne 4. Some doe reconcile this law and that other Deut. 24. where it is said that the fathers shall not be put to death for the children nor the children for the fathers after this manner that there a rule is given for the proceedings in civill judgement that one shall not suffer for another but this is understood of Gods judgement
fathers doe not redound to the children if they doe not imitate them in evill Ex Lippom. All these fathers doe understand that clause eorum qui odorunt me Of those that hate me not of the fathers alone as Tostatus but of the children also named before that it answereth to them all and so not onely the construction of the words giveth it for this clause being the last of the sentence sheweth it hath reverence to that which goeth before but the other opposite part Vnto thousands that love me doth more manifest it for there is no mention made of fathers but of the thousand generations unto whom this condition is annexed Of those which love me But against this exposition which in this place I preferre before the rest it will be thus objected 1. Object If the father be evill and the sonnes evill they shall not onely be punished unto the third and fourth generation sed etiam in mille but to a thousand Tostat. Answ. It is true that the generation of the wicked shall be punished for ever so long as they continue evill but the exemplarie sinnes of the fathers are said to be visited onely to the third and fourth generation because so long the impietie of the fathers may be had in remembrance Wee therefore here understand not the particular sinnes onely of the wicked children but the exemplarie sinnes also of the fathers concurring with the other 2. Object The children of righteous parents are rewarded to a thousand generations onely for the righteousnesse of their fathers therefore the other are punished onely for the wickednesse of their fathers Tostat ibid. Answ. This argument may better be retorted for as the posteritie of the righteous if they doe degenerate shall bee punished notwithstanding the righteousnesse of their fathers as the Prophet sheweth Ezech. 18.13 so the children of wicked parents leaving their fathers sinnes shall not be partakers of their punishment as the Prophet saith Hee shall not die in the iniquitie of his father Ezech. 18.17 Then as the Lord sheweth mercie to thousands but conditionally Of those that love him so he visiteth the iniquitie of the fathers upon the children with the like condition Of those that bare him if both father and children are alike haters of God 3. Object If the children bee punished because they doe participate with their fathers in their sinnes Tune non patris portat 〈…〉 Then he beareth not his fathers sinne but his owne Lippom. Answ. It followeth not they are punished for their owne sinne therefore not for their fathers for one and the same punishment there may be divers causes but the iniquitie of the fathers and the children may concurre together to maâ—e 〈◊〉 punishment Vrsin 4. Object The sense of the punishment of the posteritie cannot reach unto those which are dead of their ancestors therefore this commination is nothing to the parents Answ. 1. The evill parents are vexed with the punishment of their children Cum vident eos cruciari viventes When they see them to be tormented while they live for unto the fourth generation men may live to see their offspring Tostat. 2. Or though they live not to see the punishment of their children yet this may move them while they live that they know assuredly that God will punish their seed after them for their sinne when they are dead 5. Object But why doth not God give grace unto all the posteritie of the wicked as well as to some that they may repent and turne from the wickednesse of their fathers Answ. God is not tied to any man he doth them no wrong in withholding his grace and leaving them to their owne nature for God giveth his grace to whom he will and detaineth it from whom he please and though he should denie his grace to all none could complaine Galas So then wee resolve upon this sense that both this commination here threatned and the promise of mercie exhibited are conditionall the one if the children doe continue in their fathers sinnes the other if they embrace the love of God together with their righteous fathers And herein together with the consent of the ancient Fathers and Interpreters doe concurre our new writers Pelarg. Marbach Calvin Simler Galas Borrh. Pellican Oleast Osiand with others whose particular sentences herein agreeing with the testimonies already alleaged it were needlesse to rehearse Lyranus toucheth both these last interpretations yet seeming to preferre the latter Temporali poena justè filii puniuntur à Deo pro iniquitate patrum quia in hoc puniuntur patres The children are justly punished with temporall punishment of God for their fathers iniquitie because herein also the fathers are punished Alio modo intellegitur de poena aeterna quae infligitur filio pro iniquitate patris in quantum est imitator paterni sceleris It is understood another way of eternall punishment which is inflicted upon the sonne for the iniquitie of his father because he is an imitator of his fathers sinne QUEST VIII Why mention is made of the third fourth generation VNto the third and fourth generation c. 1. Some thinke that this was no generall law but onely concerned that present age of the Israelites and therefore the Lord maketh mention of the third and fourth generation because now the Israelites came out of Egypt in the fourth generation as the Lord foretold unto Abraham Gen. 15.16 and in this fourth generation they committed that grievous Idolatrie in making a golden Calfe therefore the Lord threatned them that if they committed Idolatrie hee would bring upon them the sinnes committed by their fathers in Egypt in the second and third generation in worshipping the Idols of Egypt Ex Procop. But this cannot bee the reason why mention is made here of the third and fourth generation for as the other part of the promise of mercie to a thousand generations is generall so also is this commination generall because also the precept is generall to take heed of Idolatrie 2. Rupertus giveth this reason Iniquitatem patrum qui fratrem suum Ioseph vendiderant nunc reddiderat c. He rendred now upon the fourth generation the iniquitie of their fathers that sold Ioseph for now mount Sinai smoked in terrible manner as though the Lord came downe to take revenge of them Contra. 1. But in this fourth generation God delivered them out of bondage and had wrought wonderfull things for them both in Egypt and in the wildernesse therefore this was a time rather of mercie than of judgement 2. And if God had visited that iniquitie upon them now the posteritie of Iosâ—pâ— should have smarted as well as the rest 3. Further this commination is specially intended for the sinne of Idolatrie which the brethren of Ioseph were not guiltie of then for Iakob before had buried all their strange gods under an oke Gen. 35. 3. Procopius thus understandeth these foure generations for the foure ages of the world the 1. from the creation
forbeareth to punish And whereas some thus object Quanta in eo crudelitas ut iram suam usque ad tertiam quartam extendat generationem How great cruelty is in God who extendeth his wrath to the third and fourth generation hee maketh this sufficient answer Non severitatis est iram tenere usque ad tertiam quartam generationem sed signum mâ—sericordiae poenam differre peccati It is no signe of severity to containe anger unto the third and fourth generation but of clemency to deferre the punishment of sinne Hieron in Ezech. cap. 18. 2. Observ. That fathers for love unto their children should feare to offend AVgustine further doth gather hereupon a profitable instruction both for parents and for their children that the fathers Affectu filiorum revocarentur ad reverentiam Creatoris should bee revoked unto the reverence of the Creator by the affection unto their children knowing that their sinne shall bee punished in their posterity and that the children Timentes ne incurrerent peccata patrum legi Dei obteâ—perarent fearing lest they should incurre the sinnes of their fathers should obey the law of God August de quâ—stion vtter nov Test. cap. 14. 3. Observ. God is more inclined to mercy than to severity Vers. 5. SHewing mercy unto thousands Whereas Gods justice is extended but to the fourth generation his mercy to the thousand herein appeareth how much more prone the Lord is to mercy than unto severity as Cajetane well noteth Ad conferendum bona Deus est propensissimus ad inferendum mala parcus God is most ready to conferre good things but sparing to bring upon men evill and the reason is because he conferreth and bestoweth good things of himselfe but evill being urged thereunto by the evill demerites of men Vpon the third Commandement 1. Questions discussed QUEST I. What is signified by the name of God and how diversly it is taken THou shalt not take the name of Iehovah c. 1. The name of a thing is that whereby it is knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one neither properly can any name be given him because he is infinite and cannot bee comprehended in a name neither is a name given unto God in respect of himselfe but to us that in some sort he may be made knowne unto us that there is a God we all know by nature but what God is we know not but as it pleaseth himselfe to reveale Tostat. qu. 6. 2. The name of God is not here only that name tetragrammaton Iehovah consisting of foure letters as the Hebrewes strictly take it but for whatsoever whereby the Lord is made knowne to us as his wisdome mercy justice truth Calvin 3. The name of God is taken 1. for God himselfe Ioel 2. Whosoever calleth upon the name of God shall be saved 2. For the word of God as Ioh. 17. our blessed Saviour saith I have manifested thy name 3. For the wisdome power mercy and other attributes of God Malac. 1. Great is my name that is my glory power and Majesty 4. For the commandement of God as Ioh. 17. I came in my fathers name 5. For that whereby God is called as Iehovah Exod. 3. This is my name for ever Marbach 4. The names which are given unto God are of three sorts First the names whereby the divine nature and essence is expressed as Elohim God Adonai Lord Iehovah for these only are peculiar unto God Secondly the names taken from his attributes as his wisdome goodnesse justice and such like which properties though in most excellent manner they agree unto God yet are also communicated unto men Gods name is properly taken in vaine by abusing of the first sort and of the second also when they are uttered with some speciall note and reference to God otherwise we may spake of wisdome clemency justice in generall without reverence and yet not prophane the name of God The third sort of names are those which are given to our blessed Saviour both God and Man as Iesus Christ which are the names of God who although he were man yet the name is not given to the parts but to the whole suppositum or person now Christ is divinum suppositum a divine not an humane suppositum or subject because Christ was from the beginning as the Apostle saith Hebr. 13. Christ yesterday and to day and the same for ever Now then to prophane and abuse these blessed names of our Saviour is to take the name of God in vaine Tostat. qu. 6. QUEST II. That it is more to abuse the name of Iesus than simply of God YEâ— it is more offensive to abuse the name of Jesus and a greater dishonour than simply to abuse the name of God or any other appellation given unto him and that for these reasons 1. Because God hath magnified and exalted the name of Jesus above all names in respect of his great humiliation and obedience even to the death of the Crosse as the Apostle sheweth Philip. 2. 2. Because there is no other name under heaven whereby we are saved than the name of Jesus Act. 3. 3. The name of Jesus betokeneth both the divine nature and the second person of the Trinity the name of God sheweth the divine nature onely and that name quod signat Deum sub pluribus perfectionibus est honorabilius that name which describeth God with more perfections is the more honourable name 4. The name of God sheweth him to be our Creator the name of Jesus sheweth him to be both our Creator and Redeemer Tostat qu. 7. QUEST III. How many wayes the name of God is taken in vaine HIs name in vaine 1. As Gods name is hallowed and sanctified three wayes in our mind and thoughts when we conceive and thinke nothing unworthy or unbeseeming the glory of God in our words when we speake reverently of God and his workes and in our workes when wee glorifie God in our life and acts So Gods name is profaned in like manner both in our minde and thoughts in idle curious and vaine speculations of God in our words by rash or false oathes in our deeds when the name of God is abused to sorcery inchantment or such like Simler 2. Two wayes is Gods name taken in vaine Cum nomen Dei assumitur ad confirmationem falsitatis vel frustra when the name of God is taken up to confirme an untruth or to no purpose Lyran. For he is said to doe a thing in vaine qui nullo fine praesupposito agit which doth a thing no end at all propounded or malâ— indebito fine praesupposito or an evill and unlawfull end pretended Tostat. qu. 8. 3. Oleaster noteth these three wayes when the name of God is taken or lifted up in vaine for so the word nashâ— signifieth according as it was their manner to sweare with lifting up of the hand as Abraham did
the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud Heb. 9.22 The bloud of the sacrifices then was put upon
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
word is chaâ—â—n which signifieth to give to bestow to shew grace the other is racham that betokeneth to be inwardly moved with pitie and compassion Oleaster The first then signifieth that favour which is seene in bestowing of gifts the other in remitting of sinnes and delivering from evill QUEST XLII Of the divers kindes of mercie which the Lord sheweth I Will shew mercie There is mercie of divers sorts 1. First there is a generall mercie which the Lord extendeth toward all both good and bad as in granting the Sunne and raine indifferently to all 2. There is a peculiar mercie toward his owne children which also is shewed in divers manner 1. As in the remission of great sinnes as David prayeth as Psal. 51.1 Have mercie upon mee according to thy loving kindnesse c. 2. There is mercie also seene in forgiving sinnes of ignorance as S. Paul saith I was received to mercie because I did it ignorantly 1 Tim. 1.13 3. There is a mercie which they taste of that are in Gods favour and doe love him which is seene not only in the remission of sinnes but in the heaping of blessings upon them as the Lord sheweth mercie unto thousands upon them that love him 4. And mercie is also exercised toward them which being unable to performe any thing of themselves are thereunto assisted and aided by grace as the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 This mercie here mentioned is of that kinde which is peculiar to Gods chosen Procopius QUEST XLIII Of the divers kindes of visions and sights of God Vers. 20. THou canst not see my fate That wee may arise by degrees to come to the handling of Moses Sinai sight first is to be premised the consideration of the divers wayes and kindes of the vision or sight of God We are said to see either with the eyes of our bodies or with the eyes of our minde and each of these hath a threefold distinction or difference for there is of each an ordinarie or extraordinarie sight in this life but the same imperfect and in the next a perfect sight so there are six kindes of visions in all three of the body and three of the minde First concerning the ordinarie sight of the body 1. It is that whereby wee see and behold sensible things which are object to the eye which discerneth nothing but that which is of a finite and circumscriptible nature 2. The extraordinarie when God in vision sheweth him in some externall forme and shape which is of two sorts either in corporali speciâ— in some corporall shew Quod voluntas elegit non quod natura formavit Which it pleased God to chuse not of natures forming Augustine The other is in humani corporis veritate in the assumption of a true humane body so Christ was seene in humane flesh 3. Then in the next world when our bodies shall be glorified wee shall see more perfectly as Iob saith I shall see God in my flesh Secondly the sight of the soule also is divers 1. There is an ordinarie sight which is of two sorts either common which is the sight and knowledge of God that commeth by the creatures Rom. 1.20 or peculiar to the children of God which is the sight of him by faith whereby the heart is purified Acts 25.9 and the eyes of the minde cleared 2. There is an extraordinarie sight and illumination by the minde as when God did manifest himselfe unto the Prophets by inward visions and revelations As when Peter fell into a trance and saw that foure cornerd sheet Acts 10. 3. And in the next life our inward sight of God shall be perfected as Saint Paul saith Now wee see thorow a glasse darkly but then face to face now wee know in part but then shall wee know even as wee are knowne Now in order it shall be discussed by which of these kindes of vision God may be seene and apprehended of man QUEST XLIV Whether God may be seene with the eyes of the body in this life FIrst it is not possible to see God in this life with the eyes of the body 1. For it must needs follow that God should be of a corporall and materiall substance if he might be seene with carnall eyes for nothing by the eyes of flesh can bee discerned but that which is visible finite and circumscriptible but the Lord is infinite Anthropomorphites and Audiâ—â— Heretikes did hold indeed that God himselfe had an humane and visible shape and that man according to his body is the image of God which heresie is contrarie to the Scripture which saith that God is a Spirit therefore of no bodily shape 2. And God being of a spirituall nature cannot be seene by the eyes of the body for that which is of a spirituall nature non cadit sub sensus corporis doth not come under the sense of the body Simler 3. It is said that God is love which sheweth his substance noâ— a qualitie as our love is then as faith hope and love in us cannot be seene much lesse can God 4. The image of God in man which is the inward renovation of the minde cannot bee seene much lesse God himselfe whose image we beare 5. The minde also of man is invisible mulâ—o magis simplicissima illa infinita mens much more that most pure and infinite minde Simler 6. Chrysostome giveth this reason Deus simplex omni concoctione abjunctuâ— nulla forma aut figura effigiatus God is of a simple nature without any composition he hath no forme or figure c. But nothing is perceived of the sense but that which is of a mixt and compound nature that hath forme and fashion 7. Gregorio Nyssene Est interminabilis divina natura interminabile comprehendi non potest The divine nature is infinite and not to be confined or limited and that which is not to be limited cannot be comprehended c. And that God cannot be confined or determined he thus sheweth Quod continet majus est contento That which containeth is greater than that which is contained and it is also heterogeneâ— natura of another nature as the fish is confined in the water and the bird in the aire But nothing is greater than God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill So it would follow Deum vinci à malo that God should bee overcome of evill 8. Cyrill useth this argument God is said to have beene seene of divers of the Saints but none of them did thinke that they saw the verie nature of God Aliter alius vidit aliter Esaias aliter Ezechiel c. Therefore everie one saw God after a divers sort otherwise Esaias after another manner Ezechiel saw him c. If they had seene the verie substance of God then God must be of a divers nature and
if it be fervent Iam. 5.16 4. Observ. Spirituall things first to be begged in our prayers Vers. 18. SHew me thy glorie Ferus here giveth this note Moses ut plurimum spiritualia petit Moses doth for the most part aske spirituall things Which teacheth us that in all our requests wee should principally beg those things at the hands of God which concerne our soules as our blessed Saviour saith First seeke the Kingdome of God and his righteousnesse and all these things shall bee ministred unto you 5. Observ. Against the feare of death Vers. 20. NO man shall see me and live Then after death and this life ended wee shall see God Borrhaius hereupon well noteth Quam preciosa res sit mors animalis hominis c. What a precious thing the death of the bodie is which bringeth us to see God as S. Paul saith I desire to be dissolved and to be with Christ Philip. 1.23 Death then of a faithfull man is not to be feared CHAP. XXXIV 1. The Method and Argument IN this Chapter is set forth the reconciliation it selfe of the Lord with his people consisting of three parts 1. The signes of this reconciliation going before to vers 8. 2. The substance of the reconciliation it selfe to vers 29. 3. The signes which followed after Moses was come downe 1. There are two signes of this reconciliation The first is externall and visible the preparing of the two tables of stone 1. Commanded to be made by the Lord vers 1. 2. With the manner of Moses comming up and the reverent behaviour of the people in the meane time vers 3. 3. And Moses obedience vers 4. The second is spirituall in the proclayming of the Lords name either shewing his substance Iehovah or his properties mercie toward the righteous or vengeance toward the wicked to vers 7. with the effect Moses humbling of himselfe vers 8. 2. The reconciliation consisteth of Moses humble suite to the Lord vers 9. and the Lords gracious answer wherein the Lord sheweth what he will doe for his people v. 10 11. then what he requireth of them where are propounded first morall lawes concerning the avoiding of idolatrie which are 〈◊〉 in number to vers 17. then ceremoniall which are three 1. Of their anniversarie and weekly feasts namely the Sabbath vers 18 21 22 23. 2. Of their first fruits of their cattell vers 19 20. and of their increase vers 29. 3. Of the manner of their sacrifices not to be offered with leaven vers 26. 3. The signes following are two first the bringing of the second tables with their writing by the Lord and Moses preparation thereunto by his fortie dayes fast vers 28 29. The second is the shining of Moses face where is described 1. The manner thereof vers 29. 2. The effects the astonishment of the people vers 30. 3. The remedie which Moses used which was double the inviting and calling of the people to come unto him vers 31 32. and the covering of his face vers 33. when he put it off when he went in to speake with God vers 34. and when hee put it on when he came out unto the people vers 35. 2. The divers readings Vers. 6. Iehovah Iehovah strong I. Iehovah Iehovah God B.G. cum caeter It seemeth rather to be an appellative than a proper name of the Lord here because of the distinction Rebia over Iehovah which separateth it from the sentence following Vers. 7. Not making the wicked innocent B.G.V.I.S. better than leaving one innocent B. or with whom none is by himselfe innocent L. See the reason hereof quest 11. Vers. 10. Behold I will make a covenant before all the people I will doe mervailes I. better than I will make a covenant before all the people and I will worke B.G. cum cater for there is a distinction at covenant and it is in the Hebrew I will worke not and I will worke Vers. 30. His face shined B.G.A.P. or streamed V. was glorious S. the brightnesse thereof was multiplied C. not cornuta erat was hornie L. See afterward the question upon this verse Vers. 33. When Moses had made an end of comming c. hee put a covering I. or So Moses made an end c. and had put a covering c. G. better than when he had made an end c. he put a covering V.L.S.C. it is better translated in the preterpluperfectense for then Moses had most need in respect of the peoples infirmitie to put a vaile upon his face when he spake unto them See the 51. qu. following 3. The questions discussed QUEST I. Wherefore the second tables were given Vers. 1. HEw thee two tables of stone 1. The Lord commandeth two tables of stone to bee prepared that it might bee a signe of his perfect reconciliation with the people in these respects 1. Because by this appeared that the Lord purposed not to destroy them for then he would not have given them a law and this was a signe that God would goe before them and be their guide still because he was their spirituall guide in giving them direction by his law Tostat. qu. 1. 2. And seeing the Arke was appointed to receive and keepe the tables of stone it shewed that the Lord purposed that whatsoever he had before prescribed concerning the making of the Tabernacle should stand Cajetan 3. And that he willeth the like tables in all respects to be made he thereby signifieth that he would have all things to returne to their former state Simler 2. But though God returned in grace unto them yet in that he prepareth not these tables as he did the first but willeth Moses to provide them he would have aliquod pâ—â—na vestigium rostare therein some marks of their punishment to remaine Ac si sanato vulnere manerâ—t â—â—catrix as though the scar remained after the healing of the wound Calvin 3. But the people are not sprinkled againe with bloud as they were at the first as neither now they which fall after Baptisme are baptised againe but it sufficed onely those things to be restored by repentance which were decayed by their transgression Ferus QUEST II. Why the Lord saith to Moses Hew thee HEw thee 1. R. Salomon doth gather hereupon because Moses is bid to hew unto himselfe c. that the Lord shewed a quarrie of Saphir stone whereout Moses hewed the tables and so he is willed to hew unto himselfe two tables of stone that is to his commoditie for Moses he saith became very rich by the fragments that were left in hewing of the tables But seeing no such thing is mentioned in Scripture nor yet by Iosephus who was more ancient than R. Salomon it is rather to be thought to be one of his fables Lyran. and beside they lay an unjust and untrue imputation upon Moses as though he intended and respected his owne profit whereas all his courses shew the contrarie that hee sought still the good
mercie Calvin Et quia multi effectus And because there are many effects of the divine mercie Ferus Slow to anger erech aphaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long suffering God straightway punisheth not men when they sinne but spareth them emendationem expectando in expecting their amendment Lyran. Peccata eorum dissimulando as it were dissembling and winking at their sins to bring them to repentance as hee did forbeare the old world 120. yeares Burgens Poenam differendo in deferring the punishment Ferus God doth not presently punish as though he either knew not or neglected our sinnes but that we should come to amendment of life Marbach As Saint Peter sheweth 2 Pet. 3.9 Pelarg. This is a singular effect of Gods mercie Oleaster Abundant in kindnesse rabh chesedh God is so rich in mercie that he hath more compassion of us than we have of ourselves Tostat. He diversly sheweth the effects of his pietie and pitie Lyran. He is propensus ad beneficentiam prone and readie unto mercie Borrh. He extendeth his mercie unto all Oleast And he is multa pietatis of great pitie towards all men Pelargus Multifarie impendit misericordiam he many wayes bestoweth his mercie 1. Sometimes when he seeth men in miserie he hath compassion on them as upon the Israelites in Egypt 2. Sometime ex gratuita voluntate of his owne gracious will though they be in no trouble as Christ in mercie looked upon Paul when he converted him 3. Sometime hee spareth the wicked for the righteous among them as hee promised Abraham not to have destroyed Sodome if ten righteous persons could have beene found among them 4. God also spareth his people lest the enemies should have occasion to blaspheme as Moses intreateth God chap. 32.12 5. God oftentimes sheweth mercie to a multitude for the zeale of one righteous man as Phinches by his zeale appeased Gods wrath toward the people 6. Sometime the Lord considereth the frailtie and weaknesse of man and so forbeareth them as Psal. 78.38 He oft times called backe his anger c. for he remembred that they were flesh Burgens And in truth veemeth As God is mercifull in promising so he is most true stable and constant in performing his promises Lyranus and Burgensis understandeth this of Gods justice verax â—dest justin true that is just As God is said to be just of his word and promise it may be so interpreted but not as Gods justice and severity is compared with his mercie for that property of God is described in the next verse here Gods truth hath relation to his mercie and promises he is verax promissa servando true in keeping his promises Ferus God is faithfull he deceiveth none he cannot lye And if Gods promise be not performed it is because the condition is not kept and so the failing is not on Gods behalfe but on mans such was that promise made to David Psal. 131.12 If thy sonnes keepe my covenant c. their sonnes shall sit upon thy throne for ever Tostat. qu. 7. This mercie and truth of God non aliter comprehendi potest quam ex verbi testimonie cannot be otherwise comprehended than by the testimony of his word Calvin And the Lord specially maketh mention here of his truth ad consolandum Mosem to comfort Moses that hee should not doubt but that God would make good all his promises to Israel Borrh. Vers. 7. Reserving mercie for thousands 1. Here a definit number is put for an indefinit he meaneth all the posterity of the faithfull Pelarg. Hee sheweth mercy not only to those with whom he covenanteth sed etiam descendentibus ex eis but to those which descend of them Lyran. Oleast As the Israelites now found by experience that God respected them for their fathers Borrh. And long after even in the latter times qua sunt valde distantia à temporibus patrum which were farre distant from the times of the Fathers God remembreth his mercy as Levit. 26.41 I will remember my covenant with Iacob c. yea this promise comprehendeth all the time both of the old and new Testament for God remembring his promise to the Fathers sent his Sonne into the world but this must bee understood of such generations as doe not obicem ponere which are not a barre unto themselves by their sinne and disobedience Burgens Here Gods mercy reacheth unto a thousand generations his justice but unto the third or fourth Simlerus Forgiving iniquitie transgression and sinne 1. Lyranus by these three understandeth sinnes committed against our neighbour against God or against our selves 2. Burgensis by the first would have signified sinnes of infirmity by the second sinnes of malice by the third sinnes of ignorance 3. But thus are they better distinguished the first word ghavâ—n or as Oleaster pronounceth it aon commeth of that root which signifieth to be crooked it betokeneth crooked offences which proceed of malice or ex proposito of purpose the second peshagh is of pâ—shagh which is to deale unfaithfully signifieth such sinnes as are treacherously committed against God as was the sinne of idolatry committed against the Israelites Tostat. Pelarg. Such sinnes which proceed ex superbia of pride Oleaster Ex contemptu of contempt Cajetan The third chataah generally signifieth sinne but is more specially here taken for the sinnes of ignorance and infirmity Tostat. quaest 7. Oleaster Cajetane Pelarg. 4. Wherein appeareth Gods singular mercy not only to the righteous but to the unrighteous Ferus 5. Et non levibus tantum dâ—lictis sed gravissimis sceleribus dat veniam Who only doth not pardon small offences but most grievous sinnes Calvin QUEST XI How the Lord is said not to make innocent BY no meanes making the wicked innocent 1. The words in the originall are thus In making innocent he will not make innocent which Ferus following the Chalde paraphrast divideth into two sentences He maketh innocent or dismisseth unpunished them which doe repent yet justifieth not those which are impenitent but the grammaticall construction will not beare this sense In absolving he will not absolve but ate referred to the same object 2. Osiander understandeth it of such as make themselves innocent before God whom the Lord notwithstanding will not hold to bee innocent but nakeh here is not a noune but a verbe In making innocent c. 3. The Latine readeth thus Nullus apud te per se innocens None is with thee of himselfe held to be innocent that is none of himselfe or of his owne power can be innocent before thee So Tostat. qu. 8. But these words with thee and of himselfe are not in the originall 4. Lyranus thus interpreteth that none are innocent before God as having either actuall or originall sinne but the word nakeh is here a verbe naki signifieth the innocent the other to make innocent it cannot therefore be thus construed the innocent he maketh not innocent but in making innocent he will not make innocent
5. Burgensis thus understandeth it that the Lord holdeth not the innocent in the remission of their sinne to be innocent in respect of some punishmet which may remaine But daily experience sheweth the contrary that God multa peccata impunita praeâ—erit doth leave many sinnes unpunished at all neither doth the punishment remaine the sinne being once pardoned Calvin 6. Oleaster giveth this sense Vere innocentem ita percutiet c. Sometime hee will smite or correct the innocent as though he were not innocent as he sheweth by the example of Iob lest God might seeme to be unjust in afflicting the righteous But if God should be said in the same action and at the same time to absolve and not to absolve it would include a contradiction 7. Wherefore the best interpretation is that which the Septuagint follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilty he will not purifie so that here two Hebraismes must be observed first the word is iterated and repeated In absolving I will not absolve to shew the certainty of the thing that is nullo modo absolvam I will by no meanes absolve Iun. Secondly I will not absolve that is punio I doe or will punish Vatabl. And further here must be supplied the word sontem the guiltie I will not absolve Iun. Calvin Gallas Pelarg. As the like place is found Ierem. 46.28 venakeh lo enakeh in setting thee free I will not set thee free that is will not hold thee altogether innocent but will punish thee So also Ierem. 25.19 In being innocent should yee be innocent where the same word is doubled the meaning is they should not be altogether innocent Calvin 8. Calvin also propoundeth another sense because nikkah sometime signifieth to cut off it may be thus interpreted succidendo non succidam in cutting off I will not cut off and so it may be a reason of the former sentence that God will forgive sinnes and not cut off the sinners altogether But he preferreth rather the former interpretation for the other sentence ending with a perfect distinction sheweth that the sentence following hath no dependance of it QUEST XII What the Lord visiteth for in the posteritie of the wicked Vers. 7. VIsiting the iniquity c. 1. Lest God having hitherto proclaimed his mercie might be thought not to regard the sinnes of men the Lord now addeth that he is also a visiter and punisher of sinne upon the wicked and their posterity Ferus 2. And by sinne here is understood neither the act of sinne which cannot be transmitted over unto other but being a transitory thing resteth in the doer nor the fault which only goeth with the act nor the blot which is only in the soule of the sinner and offender nor yet the guilt for if the children were guilty of their fathers sinnes then they should for the same be everlastingly punished therefore by sinne is meant the punishment of sinne which is extended to their posterity Tostat. qu. 8. 3. And God usually punisheth the fathers but unto the fourth generation as the Amorites and Amalekites were punished after 400. yeeres which expired in the fourth generation Gen. 15. vers 13 16. Oleaster QUEST XIII How the children are punished for their fathers sinnes Vers. 7. THe iniquity of the fathers upon the children c. In deciding of this question how the sonnes are punished for their fathers sinnes it must be considered whether the punishment bee inflicted by man or by God 1. If by man the punishment bee imposed it is either in the losse onely of temporall things or in death the children may justly be deprived of temporall things as of possessions privileges honours for the transgression of their parents As by humane Lawes treason against the Prince or Common-wealth is punished with death in the offenders and losse of honours and goods in their posterity But the punishment of death cannot be inflicted upon the children for their fathers offences as a rule is given in Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers 2. If the punishment be inflicted by the Lord it is either eternall or temporall first eternall punishment is laid upon none but upon the party that sinneth The same soule that sinneth shall dye Eâ—ech 18.4 If it be temporall it consisteth either in the losse of some temporall benefit or of life if the first not onely little ones and infants as the Hebrewes thinke shall suffer for their fathers sinnes but even they which are of yeeres as the Israelites did beare the iniquity of their fathers forty yeeres in the desart and the Jewes great and small were afflicted in the Babylonian captivity but where the punishment of temporall death is decreed by the Lord there onely the infants are punished for their fathers sinnes as the children of the rebellious Cora Dathan and Abiram were swallowed up with their fathers the greater sort also perished in that destruction but then they were such as consented thereunto Tostat. quâ—st 9. So also Achan was stoned with his sonnes and daughters for the sacrilege by him commited where Tostatus thinketh that they were little ones because the greater sort were not privy to his sinne seeing he had hid the stollen things in the ground But it is more like that they were such as might give consent unto the sinne and conceale it and that the things were not hid without their privity Iun. Or for the greater detestation of that fact and the example of others this exemplary punishment might be inflicted upon them Osiander But here two exceptions may be taken unto Tostatus conclusions 1. That he maketh infants liable to those sinnes of the fathers which the Lord saith he will here visit to the third and fourth generation whereas onely those children which continue like haters of God as their fathers were and imitate their impiety are included in this commination as appeareth by that clause inserted in the second Commandement of them that hate me Againe when infants are cut off by death their owne originall sinne is sufficient cause thereof which bringeth death upon them and so infants are taken away not onely to the fourth generation but in other succeeding ages further off 2. He restraineth this generall speech visiting the iniquity of the fathers onely unto temporall punishments beside death whereas the Lords judgements are not to be limited to this or that kinde but sometime by corporall death sometime by other temporall punishments hee doth visit the iniquity of the wicked fathers in their evill posteritie QUEST XIV Why the posteritie of the wicked are punished for their fathers sinnes VNto the third and fourth generation There are foure answers usually made to shew the equity of this that the posterity of the wicked should be punished for their fathers sinnes 1. Because God that gave life may againe without any injustice require it againe Nulli facit injuriam occidendo quemcunque He doth no wrong by slaying of
any Cajetan 2. Non tam lunut peccata parentum quam natura debitum They doe not so much rue the sinnes of their parents as yeeld natures debt which God may exact when and of whom and how he please Iun. annot Iosh. 7. vers 25. 3. It must be understood of temporall punishments which may be inflicted for the fathers sinnes Tostat. qu. 9. 4. But the best solution is that God sheweth mercie unto a thousand generations of them that love him and visiteth the iniquity of the fathers to the third and fourth generation of them that hate him which words although they be not inserted here are added to the second Commandement Exod. 20. 5. But Tostatus thus objecteth to this last answer 1. That the wicked children of good parents are found to be respected for their fathers as the Lord suffered the wicked Kings of Judah to sit upon the throne for their father Davids sake 2. If this should be understood of shewing mercie to the vertuous seed and vengeance to the wicked race they should be respected for their owne piety or sinne not for their fathers 3. If the children are punished which are found in their owne sinnes how can the third or fourth generation be counted from themselves therefore they are punished for their sinnes from whom the account of the generations beginneth 4. In this sense there should be no difference betweene the continuance of mercie to a thousand generations and of punishment to the fourth generation for the wicked for their owne sinnes are not punished only to the fourth generation but to a thousand also Tostat. qu. 10. Contra. 1. It is not denied but that God may bestow temporall blessings upon the children of the righteous though they be wicked but that is not generall nor perpetuall God sometimes is so mercifull as he was to Davids posterity for some reasons best knowne to himselfe But this promise is generall and certainly holdeth not but where the children imitate the fathers piety 2. The condition of them that love me and of them that hate me is not understood of the particular but the exemplary vertues or sinnes of the children wherein they imitate their parents and so they are both their parents origine exemplo in respect of the originall and example and theirs in imitation 3. The generations are counted from him whose evill example they corruptly imitate for otherwise a mans private and particular sinnes concerne but himselfe only So the wicked posterity of the wicked are both punished unto the third and fourth generation for the exemplary sinnes of their fathers which they imitate and for their owne sinnes they are punished without any limitation 4. The same answer may serve to the fourth objection for the difference is in this that mercie is extended unto the righteous seed of the righteous in a double respect both of the examplary vertues of their fathers whom they imitate and of their owne righteousnesse and this without limitation even to a thousand generations not that there shal be so many generations in the world but to shew that Dei misericordia nunquam exhauritur Gods mercie is never drawne drie Vatabl. So the wicked race of the ungodly also is punished in a double manner for imitating their fathers sinnes which punishment extendeth not beyond the fourth generation and for their owne sinnes which every one shall be judged for in his generation and that for ever QUEST XIV How Moses and Ezechiel may be reconciled WHerefore Rupertus resolution here is very sound Non portat filius iniquitatem patris quandocunque non imitatur The sonne doth not beare the fathers iniquity when he doth not imitate his sinne and so he reconcileth Moses and the Prophet Ezechiel who saith The sonne shall not beare the iniquitie of the father chap. 18.20 And yet the Lord here saith to Moses that he will visit the iniquity of the fathers upon the children c. The Prophet speaketh of such children as decline their fathers evill wayes the Lord here of such as imitate their fathers impiety 2. Cajetane giveth another solution Hic est sermo de poena corporis ibi de poena animae Here the Lord speaketh of the punishment of the body there of the punishment of the soule But it is evident that the Prophet speaketh also of temporall punishment as that proverbe used among the Israelites must be understood Our fathers have eaten sower grapes and our teeth are set on edge they doe not meane that their soules were punished for their fathers sinnes but their bodies 3. Tostatus as is shewed before quest 13. thinketh that the Prophet speaketh only of punishment by death and so the children are not punished for their fathers sinnes only infants excepted but this place he would have understood of other temporall punishments which the children may suffer for their parents sinnes Tostat. qu. 9. Contra. But this observation doth not hold for Eli his posterity were even cut off by death for the sinne of Eliâ—s house it is told him by the Prophet that there should not bee an old man of his house 1 Sam. 2.32 which came to passe when 85. of his posterity were slaine by Saul in one day 1 Sam. 22. Therefore the former solution of Rupertus is the best See more hereof chap. 20. quest 7. and 8. upon the second Commandement QUEST XV. How a thousand generations are to be counted Vers. 7. REserving mercie for thousands 1. It must not be taken strictly and precisely for a thousand generations for so many there shall not be from the beginning of the world to the end thereof as may be thus shewed 1. From Adam to Christ were not much above 4000. yeeres Tostatus counteth them above 5000. but he is therein greatly deceived yet according to Saint Lukes computation there are but 70. generations from Christ to Adam and in Matthewes genealogie but 62. twenty from Adam to Abraham and from thence to Jesus 42. generations if in foure thousand yeeres and odde there were but 70. generations a thousand generations according to that proportion would require above forty thousand 2. Againe if a generation be taken for an hundred yeeres the longest time of a mans life the summe would amount to an hundred thousand yeeres if it be restrained to that age when a man is apt for generation which is twenty or twenty five yeeres a thousand generations will make up twenty or twenty five thousand yeeres 2. Wherefore a thousand generations are here taken indefinitely for many generations Tostatus For universa familia the whole family of the righteous Ferus Signifying that Gods mercie shall never be exhaust toward the righteous and their seed QUEST XVI The fathers merits are not extended to their children only Christs merits are extended to infinite generations BUt if God doe shew mercie unto the posterity of the righteous for their fathers sake it seemeth to be of merit for the worthinesse of their fathers how then is it a mercie Hereunto
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
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name
Hexapla in Genesin Exodum THAT IS A sixfold commentary upon the two first Bookes of Moses being GENESIS and EXODVS WHEREIN THESE TRANSLATIONS are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition And 10. The Hebrew originall Together with a sixfold Vse of every Chapter shewing 1. The Method or Argument 2. The divers readings 3. The explanation of difficult questions and doubtfull places 4. The places of doctrine 5. Places of confutation 6. Morall observations In which worke about three thousand Theologicall questions are discussed above forty Authors old and new abridged and together comprised whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers or Marlorat out of the new Writers have in their learned Commentaries collected Now the fourth time imprinted with the Authors corrections before his death By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of mee but if you beleeve not his writings how shall yee beleeve my words LONDON ¶ Printed by Iohn Haviland and are sold by Iames Boler at the signe of the Marigold in Pauls Church-yard 1633. Hexapla in Genesin THAT IS A SIXFOLD COMMENTARIE UPON GENESIS Wherein six severall Translations that is the Septuagint and the Chalde two Latine of Hierome and Tremelius two English the Great Bible and the Geneva Edition are compared where they differ with the Originall Hebrew and Pagnine and Montanus interlinearie interpretation TOGETHER WITH A SIXFOLD USE of every Chapter shewing 1. The Method or Argument 2. the divers readings 3. the explanation of difficult questions and doubtfull places 4. the places of doctrine 5. places of confutation 6. Morall observations WHEREIN ABOVE A THOVSAND THEOLOGICALL questions are discussed and is comprised together whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers Marlorat out of the new Writers have in their learned Commentaries collected Divided into two Tomes and published to the glory of God and the furtherance of all those that desire to read the Scripture with profit Now the third time revised corrected and with divers additions enlarged By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of me but if you beleeve not his writings how shall ye beleeve my words AMBROS EPIST. 41. Deambulabat Deus in Paradiso c. nunc deambulat in Paradiso Deus quando Scripturas lego Paradisus Genesis in quo virtutes pullulant Patriarcharum Paradisus Deuteronomium in quo germinant legis praecepta God sometime walked in Paradise c. and now God walketh in Paradise when I read the Scriptures Genesis is a Paradise wherein the vertues of the Patriakes doe branch forth Deuteronomie is a Paradise wherein the precepts of the Law doe sprout forth LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE HIGH AND MIGHTIE RIGHT VERTVOVS AND MOST CHRISTIAN PRINCE King IAMES our dread Soveraigne by the grace of God King of Great Britaine of France and Ireland Defender of the Christian faith MOST gracious Soveraigne as under the shadow of your Highnesse great and mighty tree I meane your Princely and peaceable government the goodly beasts of the field honourable and great persons doe solace themselves so the fowles of heaven and the little birds doe sit and sing in the branches thereof and there build their neasts and lay their young and I among the rest have brought forth my implumed and unfeathered birds those imperfect workes which heretofore I have dedicated to your excellent Majestie and now this which wanteth but the wings of your Highnesse favour to flie abroad To your pious and sacred Majestie therefore I here present this absolute Tractate upon Genesis such as hath not beene yet in respect of the order matter and manner set forth vpon this booke wherein whatsoever questions of weight are discussed and other necessarie matters added as the short preface following sheweth This my third work to your highnesse I here in all humility exhibite and offer as an unfained pledge of our hearty joy for the joyfull entrance of this third yeare of your Majesties happy reigne This divine booke of Genesis as Ambrose advised Augustine to read the Prophesie of Isaias Augustine sendeth Volusianus to the Apostles writings I would commend in the first place as it is in order first to be read of all the Scriptures wherein are declared and set forth the beginning of the world and the progresse thereof the punishment of the wicked and rewards of the righteous so many examples and enticements to vertue such judgements and dehortations from sin and the same so lively and effectuall â—s if they were now presently done before our eyes as Augustine saith of this historie of Genesis I know not how but as often as it is read the hearer is so affected as though the thing were even now effected This worthy history containeth the space of 2368. yeares above halfe the age of the world from the first to the second Adam It insisteth principally in setting forth the life and acts of six honourable Fathers as starres among the rest Adam Noah Abraham Isaack Iacob Ioseph from all these your Majestie may receive somewhat with Adam who in Enos time when religion decayed taught his sonnes apart from the wicked to call upon the name of God your princely care must bee that you and your people as separated from the superstition of the world should worship the Lord more purely with Noah God hath raised you up to bring rest and comfort to his Church as another Abram the Lord hath made you an high Father as Isaack to procure joy and laughter to the Church as Iacob a supplanter of Popish superstition as Ioseph to adde what is wanting in the Church or Common-wealth Much bound unto God is this Church and Common-wealth for your Highnesse peaceable and religious government that whereas we for our sins had deserved with Israel neither to have King nor Church as the Prophet Hoshea saith We have no King because we feared not the Lord and againe in the same place the thorne and thistle shall grow upon their Altars yet the Lord in mercy hath blessed us with both We praise God for your princely vertues your worthy clemencie equity bountie piety which doe shine in your Majestie as the pretious stones in the King of Tyrus garment your gracious clemencie is as a cordiall unto this land which having remitted some great offences must needs passe by smaller trespasses If David pardoned Shemeis rayling he could not but forgive Mephiboseths negligence Your princely peace made abroad doth give us hope of a peaceable state at home as Davids favour toward Abner a reconciled enemie was a signe of grace to Barzillai an ancient friend what would we have
of plants in growing and increasing of beasts in sense and moving of God and Angels in understanding 2. As God can doe all things by his power so man by wit reason and are doth compasse many difficult things 3. As God is the principall end of all things so man is the secondary end for whose use all things were created and he for the glory of God I will also set downe more at large the divers conceits of Augustine of this creating of man according to Gods image 1. He thinketh this image and similitude chiefly to consist in the soule and secondarily in the bodie because it was made to bee obedient to the soule and of an upright forme to behold the heavens lib. 83. quest 51. 2 Hee placeth Gods image in man in this that as all things are of God so all men had their beginning from Adam qu. 45. ex vet test 3. Hee thinketh this image to consist in mans dominion over the creatures de Genes cont Manich. c. 22. 4. The soule is like unto God because it is whole in the whole body and in every part thereof it neither increaseth nor decreaseth with the body 5. The soule expresseth the image of the Trinity in the understanding will memory which are three faculties yet make but one soule 6. The soule liveth by it selfe and doth also quicken the body as God quickneth all things 7. The soule beareth the image of God in reason the similitude of likenesse of God in charity lib. de spirit anim c. 39. Thus Augustine varieth placing this image sometime in one thing sometime in another But to put all out of doubt the Apostle sheweth how we are to understand the image of God in man Eph. 4.24 Which after God is created in righteousnesse and true holinesse Coloss. 4.10 Put on the new man which is renewed in knowledge after the image of him that created him This image then consisteth not so much in the substance of the soule or in the naturall faculties thereof as of understanding free will memory but in the knowledge and illumination holinesse and justice of the soule which are now wrought in man by grace and then were given by creation Our reasons are these 1. If this similitude and image were in the spirituall essence and substance of the soule both wicked spirits and wicked men should have the image of God for the substance of spirit and soule remaineth in them 2. Ambrose thus reasoâ—eth Deus non damnat imaginem suam c. God doth not damne his owne image or send it into hell fire c. but the soules of the wicked are damned ergo the image is not in the substance of the soule imago illa c. that image wherein thou wast made after the likenesse of God is not condemned but crowned Serm. 10. in Ps. 119. but the righteousnesse and holinesse of the soule only is crowned 3 That image after which men are naturally begotten is not the image of God for it were absurd if not impious to say that Gods image may naturally be propagated but men by nature receive the image of â—he â—â—asonable soule as Adam begat Seth in his owne likenesse after his image Gen. 5.3 that is like unto him both in soule and bodie wherefore the image of God consisteth not in the substance of the reasonable soule 4 That image of God after the which Adam was created is by his fall utterly lost and extinguished for otherwise this image need not to bee renewed and revived in us as it is by Christ as the Apostle sheweth Ephes 4.24 Coloss. 3.10 the fore-cited places but the substance of the reasonable soule with the naturall faculties and powers thereof are not lost therefore therein is not expressed this image To this purpose Augustine that the whole man both in his inward and outward part inveteravit is waxen old and decayed by sinne the inward man is renewed now by grace the outward man shall bee restored in the resurrection lib. 24. contr Faustum Epiphanius therefore had no reason to note this as an heresie in Origen for saying that Adam had lost by his transgression the image of his creation epist. ad Ioann Hierosol He might as well charge the Apostle with heresie who saith the newe man is renewed after the image of him that created him but there need no renewing where is not first a decaying nor a restoring of that which is not lost QVEST. XXIX Why it is added God created them male and female Vers. 27. THâ—â— God created man in his image c. 1. To take away all ambiguitie lest man might be thought to have beene created according to his owne image it is added in the image of God created he him 2. Thrice in the same verse Moses maketh mention of the creation of man left any might imagine with the Philosophers that man had no beginning but was eternall 3. Mention also is made of male and female that both man and woman should be knowne to be made according to Gods image though man first and as the more principall Iun. 4. And Moses saith he created them male and female not created him contrary to the conceit of Plato and some Hebrewes which thinke that Adam was at the first created both a man and woman and afterward divided in twaine Mercer QVEST. XXX Of mans rule and dominion over the creatures Vers. 28. RVle over the fish of the sea the foule of heaven and over every beast Theodoret thinketh that the great Whales were exempted from the dominion of man q. 20. in Gen. but his conceit is contrary to the text which giveth man rule overall the fish and Basil reporteth that he had seene great whirlpooles of the sea taken and subdued by the will and industrie of man hom 10. in Genes This rule and dominion of man was absolute before his fall for then both man should have beene of more excellent government by reason of his excellent wisdome to keepe the creatures in subjection and the beasts also by Gods providence should have had a naturall inclination to obedience a president whereof we have Gen. 2. when all the creatures presented themselves before Adam to receive their names of him Since Adams fall this preeminence and dominion of man over the beasts is greatly diminished and impaired that as he first disobeied his Creator so they also have cast off mans yoake yet not withstanding though now men have not so absolute a command over the creatures his Lordship and authority remaineth still which he exerciseth over the creatures by these foure wayes and meanes First there remaineth yet a naturall instinct of obedience in those creatures which are for mans use as in the oxe asse horse wherein Gods mercy appeareth that though man by his sinne be deprived of his authority over the wilde and great beasts as lyons beares yet the more necessary and serviceable creatures are kept in subjection still such a naturall
exercise his strength as Augustine againe saith Administrat omâ—ia qua creavit ut etiam ipsa proprios motus exercere sinat God doth so governe all things which he created that yet hee suffereth them to exercise their owne motions 3. God might justly suffer this to be done because hee did know how to turne Adams fall unto good Deuâ— permisit hominem tentari quâ—m sciebut esse casurum quid simul videbat eo casu sâ—â—â—ti posse ad misericordiam c. God suffered man to be tempted whom he knew should fall because he saw how to use his fall to declare his mercy and justice while he justly punished some out of the same damned masse and delivered others in mercy Doct. VI. Adam not damned WHereas v. 15. a promise is made concerning Christ that the seede of the woman should breake the serpents head from hence we infer that our first patents though they sinned yet were by faith in the Messiah to come restored and not utterly condemned which was the heresie of the Tatiaâ—es August de haeres c. 23. In the booke of wisdome we read that wisdome preserved the first father of the world and brought him out of his offence c. 10.1 which is agreeable to the Canonicall scripture because Adam is called the sonne of God Luke 3.38 he was not then the child of death and hell everlastingly to perish Doct. VII Wherein Adam transgressed NOw because carnall men doe extenuate Adams sinne that he was cast out of Paradise for eating an apple I will briefly shew the greatnes of our first parents transgression wherein many sins concurred 1. There was in them both incredulitie in not beleeving Gods words to be true 2. Vnthankfulnesse in not being contented with their estate 3. Pride in desiring to be like unto God 4. Wantonnes in sinning without any necessitie having all the trees in the garden beside to eare of 5. There was the sinne of gluttonie in pampering the desire of the belâ—â—e 6. Disobedience in transgressing the commandement 7. Curiositie in coveting to know the operation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercie that they should not die though they did eate 9. Then followed the concupiscence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sinne 11. They are guiltie of homicide in bringing death not only upon themselves but all their posteritie 12. Beside Eva seduced her husband 13. Adam sinned in his inordinate affection to his wife in listning to her 14. The easines of the commandemeÌ„t maketh the transgression more heinous as Augustine well noteth answering to this question why God forbad them to eate of that tree Si bona est quare non tango si mala est quare in Paradise ideo in Paradiso est quia bona est sed nolâ— tangâ—â— quiâ— obedienteÌ„ te volâ— if it be good why doe I not touch it if it be evill why is it in Paradise therefore it is in paradise because it is good but I will not have thee touch it because I would have thee obedient God could not then make better triall of mans obedience than in forbidding that which was good Places of confutation Confut I. Infidelity not pride the first sinne of our parent 1. THe opinion of the Popish writers is that pride was the first sinne that Eva was tempted unto because Satan saith unto them yee shall bee as gods but it is rather evident that their first sinne was infidelitie first Satan telleth them ye shall not die at all and so perswadeth them not to give credit to the word of God for if they had verely beleeved that to come to passe which was threatned they would never have given any credit to Satan Confut. II. Our parents lost not their faith 2. BEllarmine also holdeth that our first parents in their transgression lost their faith because by the seducement of Satan they beleeved not what God said unto them ye shall not die Ans. 1. It followeth not if in this one act of faith they failed that therefore totally their faith was extinguished he that shal be seduced in one article or point of faith is he presently stripped of all faith 2. It was no formall infidelitie as though wittingly they rejected Gods word but they were materially deceived onely and their sudden violent affection over-shadowed their knowledge judgement 3. So Peter denied Christ through feare and frailtie yet in his judgement he could not so at once cast off all opinion of Christ hâ—s faith was shaken and winnowed but it failed not as our Saviour testifieth of him that he had praied for him that his faith faile not Luke 23.22 and so was the case in our first parents Confut. III. Not Marie but Christ brake the serpents head 3. vers 15. THe vulgar latine translation readeth shee shall breake thy head c. which the Popish writers understand of the virgin Mary as Pererius doubteth not to give this marginal note B. virgo contrivit caput serpentis the blessed Virgin did break the head of the serpent and Bellarmine also justifieth this translation whereas in the original it is his ipsum it in the neuter gender which must be referred to seed the Septuagint and the Chalde read he in the masculine understanding it of Christ for none else but Christ broke the serpents head Confut. IIII. The tree of life could not actually give life but was a symbole of it 4. vers 22. LEst he take of the tree of life and live for ever Bellarmine would proove from hence that this tree by eating the fruit therof might bring true immortalitie Ans. 1. As the Lord saith by way of derision man is become as one of vs to know good and evill So in the same sense is this other part of the sentence uttered that as a man simply thought to get knowledge by eating of the one so he might imagine to obtaine life by the other 2. For if Adam might have lived by eating of this tree now after he had sinned how would that other saying have taken effect in the day that thou eatest thereof thou shalt die the death Gen. 2.17 These speeches had beene contrarie the one to the other 3. It was therefore the tree of life as the other was of the knowledge of good and evill that is significative non effective not in operation â—ut in signification it was a signe or symbole of life received from God and by Gods gift should have beene â—reserved if a man had not sinned and therefore man beeing deprived of life lost also the signe thereof Places of Exhortation and practice 1. WE have here set forth unto us from v. 1. to v. 7. the degrees of tentation 1. the suggestion of Satan 2. delectation the woman saw the tree was pleasant c. 3. Consent shee tooke of the fruit 4. The effecting of the thing desired shee did eate
note is too violent that Noah doth not here as God bid him but abstained still from the company of his wife because hee feared lest men might kill one another as Cain did Abel or because he expected another floud the simplicity of the text warranteth no such thing 3. Musculus noteth the obedience in Noahs family that they enter in and goe forth according to Noahs direction 4. Luther observeth also the singular order in the creatures that goe not forth confusedly together but according to their kindes or as the Hebrew word is families every one sorting to his like QVEST. XVI Noah buildeth an Altar not without Gods direction Vers. 20. NOah built an Altar c. 1. Though Noah had no expresse commandement now to offer sacrifice for as Ambrose saith non debuit Deus quasi avarus mercedem gratia postulare it was not fit that God as one covetous should require the reward of thankes yet hee was not without direction in this case Calvins reason is because it is evident that he in this story did nothing without a warrant from God he would not come forth of the Arke though the earth were dry till God bid him Oecolampadiâ—â— proveth it by these words that God smelled a savour of rest but every thing stinketh before God that is not according to his word Wherefore Noah knew by the example and practice of the Patriarkes that God was pleased with this kinde of worship by sacrifices as also he was directed thereunto because to this end there were seven of the cleane creatures taken into the Arke by Gods owne appointment and for the fashion of the Altar which was made either of earth or of unhewen stones whereof first mention is made in this place he had either the patterne from the practice of the elder Patriarks or by instinct from God QVEST. XVII To what end sacrifices were used ANd so offered burnt offerings three reasons are yeelded why the Lord pleased to be served with sacrifices two are alleaged by Chrysostome The morall end was that the piety and devotion of the people might be stirred up by his externall note a politicke end that as circumcision was given as a marke of difference betweene them and other people so the solemne use of sacrifices might containe them in the service of God that they should not be enticed to the Idolatry of the Gentiles by their pompous and magnificent sacrifices A third end was mysticall well touched by Calvin Semper illis ante oculos symbola proponi oportuit c. These sacrifices were as symboles and signes to preach and prefigure unto them their Mediatour and atonement maker Jesus Christ without whom nothing is acceptable to God And further although Noah gave thanks also to God for the preservation of the uncleane creatures as for the cleane yet he offereth onely of the cleane because he had so learned from the Patriarks that God was pleased with such sacrifices before whom otherwise nothing is uncleane but in respect of man and whereas he offered of all cleane both beasts and fowles it is like he tooke of more kindes than those five used in the Law that is Oxen Sheepe with Goats Doves and Turtles Further he offered burnt sacrifices rather than oblations Eucharisticall not as the Hebrewes imagine for his owne sinne but because such sacrifices were most used before the Law and were best accepted when as the whole sacrifice was consumed upon the Altar Mercer QVEST. XVIII How God smelled a savour of rest Vers. 21. GOd smelled a savour of rest 1. As men are delighted with pleasant savours so this service and sacrifice of Noah was pleasing unto God as the Chalde Paraphrast readeth 2. Not that the externall act of sacrificing in it selfe pleased God but the thankfull minde of the sacrificer Calvin 3. All our acts have a double smell one outward before man another inward before God Cain and Abels sacrifice had one outward smell but Abels had a sweet savour beside within Muscul. 4. And this savour herein differeth from all sensible savours for there may be saciety in the most pleasant odours but with this sweet savour the Lord is never filled or wearied but alwayes delighted with the prayers of the Saints Cajetane QVEST. XIX How the Lord will no more curse the earth Vers. 21. I Will not henceforth curse the ground any more for mans sake c. 1. The Lord speaketh not generally of all kinde of cursing the earth for those curses which are upon the earth for mans sinne Gen. 3.17.4.12 are not taken away but he meaneth this particular curse by waters that all flesh shall no more perish by them as is shewed cap. 9.21 for the world notwithstanding shall bee destroyed by fire 2. Where it is added as a reason for the imagination of mans heart is evill c. it is not to be taken as Rupertus collecteth that God will spare the earth and beasts because man is subject to sinne but the promise is made specially for man That seeing hee is by nature subdued to sinne hee is to bee pitied and not for every offence according to his deserts to be judged for then the Lord should continually overflow the world Calvin 3. And whereas this reason is given why the Lord would destroy the world Gen. 6.6 because the imaginations of his heart were evill it may seeme strange that the same cause is alleaged here why from henceforth the Lord would spare the world therefore this is here added to shew the originall beginning of this mercy not to proceed from man who is altogether corrupt by nature but from Gods owne gracious favour Mercer 4. Further whereas it is said God said in his heart this was not only secretly purposed by the Lord not uttered but either revealed to Noah as a Prophet or to Moses the Writer as some Hebrewes but it is cleare that the Lord thus spake to Noah who is said thus to speake in his heart as taking counsell and deliberation with himselfe Mercer 5. From his youth not only from his youthfull estate which age is more prone unto sin committing the same with rage and violence as Tostatus or when man beginneth to have use of reason and free-will as Rupertus But mans thoughts are evill even as soone as he is able to conceive or thinke any thing yea our nature is evill from the cradle Calvin Though as Ambrose well saith crescit cum aetatibus culpa as age groweth so sinne increaseth QVEST. XX. How the seasons of the yeare are promised alwayes to continue Vers. 22. SOwing time and harvest c. 1. The Lord doth not promise that for ever these seasons of the yeare shall continue for after the end of the world they shall cease But all the dayes of the earth that is so long as the earth continueth in this state Muscul. 2. Neither is this to bee understood of every particular Countrey for sometime and in some place it falleth out through
the just judgement of God that there is neither seed time nor harvest as it hapned under Elias 1 King 17. But it is referred to the generall condition of the whole earth wherein there shall be a perpetuall succession of these seasons 3. The yeare is not here divided into six parts as the Jewes imagine giving unto each part two moneths but Moses divideth the yeare according to the popular estimation into two parts cold and heat Summer and Winter and by seed time and harvest are understood the benefits that arise unto men by the season of the yeare Luther Perer. Mercer or by them the two other parts of the yeare are implyed the Spring and Autumne 4. Further it is said day and night shall not cease not because there was no distinction betwene the day and night during the time of the floud as some Hebrewes for we see that Noah accounted the dayes when he sent out the Dove which could not have searched about in the dark but there was not such apparant distinction of the day and night as before the whole frame of the world being then out of course Like as when the skie is darkned in Sea tempests as Act. 27.20 neither Sunne nor Starres appeared in many dayes the Sunne and Starres then kept their course but not to any such use of the inhabitants of the earth And this is to be understood generally for the continuance of day and night in the whole earth for in particular places the night may be altered as in Egypt and the day as when the Sunne stood still in the times of Iosua Mercer 4. Places of doctrine 1. Doct. Nothing acceptable to God without faith Vers. 21. ANd the Lord smelled a savour of rest c. Because Noah offered up his sacrifice in faith therefore it had a pleasant smell before God whereby it is evident that all service which is offered unto God being not mixed with faith doth stinke before him sic Oecolampadius 2. Doct. Originall sinne not by corrupt imitation Vers. 21. FRom his youth this place directly proveth originall sinne against the Pelagians who denied it to be a depravation of our nature but a corrupt imitation but here we see that even in the very youth and first age of man when he is not yet so apt to imitate there is evilnesse and corruption in the heart as it is in the Proverbs 20.11 a childe is knowne by his doings whether his worke bee pure or right 3. Doct. Excommunication how to be used Vers. 21. I Will no more curse the earth c neither will I from henceforth smite c. Here cursing and smiting goe together first God curseth then he smiteth after this rule none ought to be smitten by the spirituall censures of the Church but such as stand first accursed before God not as the Pope smiteth with his thunderbolts even those that are the faithfull servants of Christ but the Wise man saith that a curse causlesse shall not come Proverbs 26.2 4. Doct. The seasons of the yeare from Noahs time Vers. 22. COld and heat shall not cease c. That therefore is but a fabulous conceit of Ovid that in Saturnes time it was a continuall spring for we see that even these seasons of Winter and Summer began under Noah 5. Places of confutation 1. Confut. The Latine translation corrupt Vers. 7. WHereas the Latine text readeth that the Raven went out and returned not againe whereas the true reading is that the Raven went going forth and returning Bellarmine would excuse it thus that the Latine text in sense agreeth with the Hebrew for the Raven returned to the Arke going and comming but not into the Arke to Noah 1. But Bellarmine might know that there is difference betweene a Translator and an Interpreter the one followeth the sense the other should keepe the very words and sense withall 2. And as here the Latine varieth from the words so vers 21. it leaveth the sense for whereas the Hebrew readeth the thought of mans heart is evill c. the Latine doth mitigate the speech and saith prone to evill such liberty that corrupt translation taketh which they make authenticall to chop and change the originall text As likewise in the fourth verse for the 17. day of the moneth the Latine readeth the 27. day 2. Confut. God created nothing evill Vers. 21. THe imagination of mans heart jetser figmentum the frame or fashion of mans heart c. which must be understood not Passively for that frame of the heart which was created of God for that is good but Actively for that which the heart of man imagineth and frameth it to it selfe which is called the imagination and framing of the thoughts chap. 6. vers 5. and that is evill wherefore this place neither giveth any advantage to profane persons to conceive of God as though he were Author of evill for the heart as it is created of God is good the substance thereof is of God the evill quality thereof is of the corruption of our owne nature neither doth this place serve to uphold Illyricus conceit that originall sinne should be a substantiall thing 6. Places of exhortation and morall use 1. Morall Compassion toward the creatures Vers. 1. GOd remembred Noah and every beast c. Gods mercifull providence appeareth that watcheth not onely over men but over the inferiour creatures for mans sake according to the Psalme 36.6 Thou O Lord savest man and beast whereby man is taught to be like to his Creator in compassion to extend mercy even unto the bruit beasts as the Wise man saith a righteous man regardeth the life of his beast Prov. 12.10 Xenocrates an Heathen Philosopher is commended for his pitifull heart who succoured in his bosome a poore Sparrow that came flying to him pursued of an Hawke and afterward let the bird goe away saying Se supplicem non prodidisse that he had not betrayed his poore suppliant 2. Morall obser Obedience Vers. 14. THen God spake to Noah the earth was now perfectly dry and Noah might have gone out if he would but he waiteth upon God that as he entred into the Arke by his appointment so he will not goe forth without his commandement so Ambrose noteth well siccata erat terra exire potuit Noe de Arca c. sed justus nihil sibi arrogat se totum sed divino committit imperio the earth was now dried Noah might have gone forth but the just man doth arrogate nothing to himselfe he wholly committeth himselfe to Gods commandement By this wee are taught obediently in all our wayes to depend upon God 3. Morall obser Thanksgiving for benefits received Vers. 20. HE offered burnt offerings to testifie his thankfulnesse to God for this his great deliverance so the godly are taught for all the benefits which they receive to yeeld due thanks unto God and acknowledge him onely the author and giver of them as David saith What shall I render
a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they sprouted
Let the iniquity of his fathers come into remembrance in thy fight 3. If in the meane time the wicked father beget a sonne that seeth his fathers sins c. and repenteth he shall not die in his fathers iniquity Ezek. 18.14.17 As the sonnes of Core died not with their rebellious father Numb 26.10 4. And it is just that God should visit to the third and fourth generation because by the course of nature so long the father may live to see his sinne punished in his posterity and the children so long may have the evill example of their parents in their eyes for whose sins they are said to bee punished though they have made them their owne by imitation because their parents were authors and by their example perswaders and in their owne persons beginners of that sinne 5. Neither for Idolatry onely is the iniquity of the parents visited in their children as Rabbi Moses thinketh but for other sinnes also as here Chams prophanenesse and rebellion toward his father is punished in Canaan 6. Neither are the children guilty of their parents sinnes only by imitation in doing the like but if they continue in other great sinnes though not the same as when the people were plagued because David had numbred the people though therein David was the greatest offender yet they had deserved diversly by their other sinnes to bee punished or if the children though they committed not the same sinnes yet doe winke at them and suffer them by silence and reprove them not as Elie was accessary to his sonnes sinnes because he held his peace as Augustine well saith quamvis bonis vita malorum displiceat c. although the life of the wicked displease the righteous and therefore they are not eternally damned tamen quiapeccatis eorum pareunt jure cum eis temporaliter flagellantâ—r yet because they forbeare and spare their sinne they are justly together with them whipped temporally 7. Neither doth God prescribe vnto himselfe alwayes this rule to punish but to the 3. or 4. generation hee may extend his iudgements to the tenth as here in the posteritie of Canaan but yet the proportion alwayes holdeth that he is more inclined continually to mercie than justice Calvin 6. This Canaan is accursed not onely for his fathers sinne but as being himselfe also which is most like accessarie to it relating the matter to his father and the posteritie also of Canaan though they did beare the curse first denounced against their father yet are worthily punished for their owne sinnes Levit. 18.28 for these abhominations the Lord spued out the people that were before you QVEST. XXII Of the blessing of Sem. Verse 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chiefe blessing that he was the actor and perswader of that reverent and dutifull behaviour toward their father Tremel 2. In that Noah turneth himselfe to God it sheweth the excellencie of grace wherewith Sem was endued which also is implyed in his name which signifieth one famous or of renowne Perer. 3. He prophesieth that the true religion and Church should remaine in Sems posterity that hee onely should worship the true God which is to be blessed for ever 4. And here also is included a prophesie of Christ to come of Sem in whom all the nations of the world should be blessed Oecolampad QVEST. XXIII How Iapheth was to dwell in Sems tents Vers. 27. GGd perswade or enlarge Iapheth c. 1. This cannot be the meaning that God should dwell in the tents of Sem because there was his temple and Christ also incarnate walked and dwelled amongst them sic Theodoret. Lyran. Tostat. Mercer and the Chalde paraphrast referreth it unto God but the construction of the words following let Canaan be his servant will draw the sense to bee referred to Iapheth not unto God 2. Neither doth Noe speake here of the great increase and dilating of Iapheths posterity into all parts of the world 3. nor yet of any civill society and league which should bee betweene the Gentiles of Iaphets stocke and the Jewes 4. or that they should surprise the inhabitants of Sem and thrust out the Jewes for all those things did equally befall the posterity of Cham the Aegyptians were in league with them and sometimes also surprised them 5. But the word is rather to bee translated perswade as Iunius then inlarge with Mercer or as Vatablus well readeth blande reducat God shall gently reduce Iapheth to Sems tents which was fulfilled not when the Gentiles became Jewes Proselytes as some Hebrewes but when by the mild voyce of the Gospell the Gentiles were called to the knowledge of God and made one Church with the Gentiles Rupertus here also hath a good conceit that the Greekes and Latines comming of Iapheth by those two languages of Greeke and Latine did open the Tabernacles of Sem the Hebrew Scriptures and made them knowne to the Gentiles QVEST. XXIIII Of the life and acts of Noah Vers. 28. ANd Noah lived c. Noah lived 250. yeares after the floud died but two yeares before Abraham was borne for from the floud to the birth of Abraham are counted not above 352. yeares And Sem living 502. yeares after the floud reached to the 50. yeare of Isaack This then is worthy to bee observed that three Patriarkes for the space of two thousand yeares and more from the beginning of the world to Isaack might serve to propagate the true religion Adam to Methuselah who lived with him 242. yeares Methuselah to Sem who lived almost an 100. yeares after Sem was borne and Sem to Isaack 2. Although the Scripture make no mention of the rest of Noahs acts yet no doubt hee was occupied in doing good and in planting religion Berosus writeth that he taught the Armenians the skill of husbandry and planting of vines he distinguished the yeare into 12. moneths instructed them in the true service of God and from thence he went to Italy where he likewise taught Theology and humane arts who was honoured of them as a God under the name of Sol and Coelus and there hee died This record of Noahs acts as it containeth nothing of any improbability saving that Noah so godly a Patriarke would never suffer himselfe to bee honoured as a god so there is no necessity to receive or beleeve it not being expressed in Scripture 3. But whereas Methodius is made the author that Noah should have a certaine sonne called Iovâ—thas that should bee borne in the 100. yeare of the third Chiliad or thousand who invented Astronomy and prophesied of the foure Monarchies this is a meere fiction for Noah lived not till the 100. yeare of the third Chiliad but died in the sixth yeare thereof for to the floud are reckoned 1696. yeares and Noah lived after 350. And againe the text saith that all the earth was overspread of Noahs three sonnes there was no place then for a fourth 4. Though
should finde evill willers in the world such as would curse and not blesse him so we learne that good men though they give no just occasion of offence shall not want their enemies Vatabl. As our Saviour Christ full of all goodnesse found many enemies in the world and few friends 4. Morall Observ. Many blessed for good mens sakes I Will blesse them that blesse thee c. We see that many are blessed for good mens sakes and Laban fared well for Iacob Egypt blessed for Iosephs sake Philo concludeth well Oremus igitur ut tanquam columna in domo c. vir justus permaneat ac calamitatum remedium Let us pray that as the pillar in the house a good man may continue to be a remedy against calamity 5. Morall Observ. The obedience and love of wives toward their husbands Vers. 5. ABraham tooke Sarai his wife c. Chrysostome noteth in Sarai her great obedience qua taut a facilitate cum viro peregrinaretur which so readily travelled and tooke paines to goe with her husband hom 32. in Genes Ambrose setteth forth her love qua contenta periclitari pudere potius quam virum salute which did chuse rather to hazard her chastity than her husband his life and safety And Saint Peter setteth forth Sarai an example of loving obedience to all wives 1 Pet. 3. 6. Morall Observ. God comforteth his children in their affliction Verse 7. THe Lord appeared to Abraham God leaveth not Abraham comfortlesse in the midst of his afflictions but he doth refresh him both by appearing to him and renewing his promises concerning Canaan so the Lord doth visit his children in mercy both by the secret inspiration of his spirit and by the inward revelation of the joyes to come as Saint Paul expresseth both Rom. 8. the first vers 15. We have received the spirit of adoption whereby we cry Abba father the second vers 18. I account that the afflictions of this life are not worthy the joy which shall be revealed 7. Morall Observ. Murther followeth unlawfull lust Vers. 12. THey will kill me c. Such is the force of unlawfull lust and desire that they will not spare to kill to fulfill their minde and pleasures as David did Vriah to enjoy his wife Ahab Naboth for his Vineyard Musculus 8. Morall Obser. Of flattering Courtiers Vers. 15. THe Princes of Pharao saw her and commended her We see the property of flattering Courtiers that seeke to please the Princes humour and to feed his fancie and devise how to serve his delight Calvin As the Wise man saith Of a prince that hearkneth to lies all his servants are wicked Pro. 29.12 so here as Pharao gave his minde to lust and concupiscence his servants were likewise addicted 9. Morall Observ. The great care the Lord hath over the righteous Vers. 17. THe Lord plagued Pharao We see what great care God hath of his children he for Abrahams sake punished the King as it is said in the Psalmes Hee rebuked Kings for their sakes so here we see verified that saying Psal. 34.30 Many are the tribulations of the righteous but the Lord delivereth them out of all Wherefore happy are they which trust in the Lord hee will never faile such 10. Morall Observ. God the revenger of wedlocke-breakers BEcause of Sarai Abrahams wife Thus it is evident that God is the revenger of all wedlocke-breakers for he will maintaine his owne ordinance Ambrose saith excellently Nemo alienum affectit â—â—rum c. let no man affect anothers bed nor be enticed thereunto inscitia vel stultitia mariti vel longiâ—e absentia by the ignorance simplicity or absence of the husband adest praesul conjugii Deus vicem absentis muriti tuetur observat excubias God the Patron of marriage is present he supplieth the roome of the husband being absent he keepeth watch c. so the Apostle also saith whoremongers and adulterers God will judge c. Heb. 13.4 CHAP. XIII 1. The Method and Contents THere are three parts of this Chapter 1. The blessing of God upon Abraham after his departure from Egypt vers 1. to vers 7. 2. The departure of Lot from Abraham with the cause thereof vers 7 to vers 12. 3. The renewing of Gods promise to Abraham after that Lot was departed vers 14. to the end In the first part these things are more particularly reheaâ—sed 1. Abrahams returne out of Egypt vers 1. 2. His wealth vers 2. 3. His thankfulnesse to God vers 3.4 4. The reward of thankfulnesse Lot is also made rich for Abrahams sake vers 5. They both in wealth so increased that the land was not sufficient for them 6. In the second is set forth 1. The dissention betweene Abraham and Lots servants vers 7. Abrahams reconciliation in friendly admonition vers 8. and oblation of choice to Lot vers 9. Le ts election of his place vers 10. his discession or departure vers 11. a description of the Countrey where Lot dwelt by the quality of the ground pleasant and fruitfull vers 10. of the people they were wicked vers 13. In the third part these things are contained 1. The place of Abrahams dwelling when Lot was departed v. 12. 2. The renewing of the promise both for the possession of that Country with the ratifying thereof Abraham is bid to lift up his eyes ver 14. walke through the Country and so as it were to take seisin thereof vers 17. as also concerning the multiplying of his seed vers 6. 3. Abrahams thankfulnesse in building an Altar unto God vers 18. 2. The divers readings or translations v. 1. Toward the desart S. south cat see before c. 12. v. 9. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agge S. Hai. cat haguâ—i heb v. 8. Let there be no fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. contention or strife cat meribah strife v. 9. If thou wilt goe to the North I unto the South C. If thou wilt goe to the left hand I to the right cat v. 10. As Gods paradise S.H. as the garden of Gods cat ghan v. 11. Seger S.H. Sâ—ger C. Soar B. Zoaâ— G. Tzoar Tsâ—guar v. 12. In the land of the borders S. in the townes about Iardane H. in the Cities of the Plaine cat cichor a Plaine v. 13. The men of Sodome were wicked in their riches and very lewd in their bodies C. were evill and sinners against God caet v. 17. Thy seed for euer S. thy seed cat v. 18. Oake of Mambre S. Plaine of Mambre cat see cap. 12. v. 6. and qu. 9. The Theologicall explication of doubts QVEST. I. How and wherefore Abraham was rich Vers. 2. ABraham was very rich c. 1. Abraham became rich partly by the goods left him by his father partly by the gift of Pharao cap. 12.16 2. Thus Gods promise beganne to be performed chap. 12.2 I will blesse thee yea Lot also is blessed with riches for Abrahams sake as the Lord promised I will
penitentiae contempsisse presentia c. because the reward is deferred let no man in his weaknesse repent that hee hath despised things present c. lib. 5. de Abrah c. 3. For God will be their exceeding great reward as our Saviour promised to his Disciples there is none that hath forsaken house or brethren c. for my sake and the Gospels but he shall receive an hundred fold c. Mark 11.29 30. 2. Observ. Honest marriage to be desired to have lawfull heyres Vers. 2. WHat wilt thou give me seeing I goe childlesse c. Abraham desireth not riches or long life for his reward but only that he might have one to heire inherit his labour Ambrose note hereupon is very apt that men should joyne themselves in honest mariage ne hujusmodi suscipiant liberos quos heredes habere non possunt c. lest they beget such children whom they cannot have to bee their heires lib. 1. de Abraham c. 3. for the law saith a bastard cannot enter into the congregation to the tenth generation Deuter. 23. 2. Men therefore if not for shame yet because of their inheritance and succession should give themselves to honest life not to live in adultery and filthy lust who might better goe childlesse than to beget children which should be monuments of their shame 3. Observ. God imparteth his promises not all at once but by degrees to his children Vers. 4. ONe that commeth out of thine owne bowels c. First God promised that Abraham should have an innumerable seed as the dust of the earth Genes 13.17 but yet Abraham knew not whether it should be his naturall or adopted seed now the Lord cleareth that doubt in this place and telleth him it shall be out of his owne bowels yet Abraham was uncertaine whether his seed should bee given him by Sara his wife or some other herein also the Lord resolveth Abraham afterward Genes 17.16 And thus we see that God revealeth not his will at once to his children but by degrees acquainteth them with his gracious promises Perer. and thus is that saying of the wise man fulfilled that the way of the righteous shineth as the light that shineth more and more unto the perfect day Proverbs 4.18 4. Observ. The experience of Gods former mercies confirmeth his servants Vers. 7. I Am the Lord that brought thee out of the c. by past experience of Gods deliverance the Lord giveth Abraham assurance of his protection afterward Thus the remembrance of former benefits received from God should confirme us in the hope of the continuance of his mercies Muscul As David because he slew the lion and the beare doubteth not but that hee should overcome the uncircumcised Philistine 1 Sam. 17.36 5. Observ. Gods patience abused bringeth a greater destruction in the end Vers. 16. THe wickednesse of the Amorites is not yet full c. Herein appeareth the great long suffering of God that spareth the wicked to see if they will be brought to repentance But by this example also is made manifest what they are to expect that abuse Gods patience and goe on in their wickednesse that their destruction shall be the more fearefull when it commeth as the Apostle saith that such as despise the patience and long sufferance of God doe heape unto themselves wrath against the day of wrath Rom. 2.4.5 Calvin 6. Observ. Vnjust complaint of persecution in England BUt here I cannot let passe a malicious note of Pererius upon this place wherein he glanceth at the present state of England his words translated stand thus If any man shall chance to marvell why God suffereth the cruell persecution of the Catholikes in England and the power of the English regiment so long to continue hee may leave off marvelling if hee consider what the Lord here saith that the iniquities of the Amorites are not yet full at the length the English shall be complete and then shall come the time of the divine revenge which may seeme late unto us but in respect of the secret reason of Gods providence timely enough which season if any man thinke now not to be far off the persecution of that nation being now growne unto such rage and cruelty he shall not in mine opinion misse the truth Thus farre this Ignatian sectary in 15. Genes Numer 96. Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholikes is most untrue if it be persecution for men to enjoy their lands to grow rich to fare of the best to purchase lands then are the Recusants in England persecuted if some rebellious and traiterous popish Priests and Judasites have worthily suffered for their practising against the Prince and state this is no persecution but a just execution upon such evill members which no state in the world would endure The Protestants in Queene Maries dayes would have thought it happy if they might upon like conditions have redeemed their conscience as Popish Recusants hitherto have done 2. This frierly exclamation and out-cry might with greater reason bee returned upon their owne head for it is hard to say whether the Church of God have indured greater persecution under the unchristian Romane Emperours or Antichristian Popes they have so racked burned slaughtered whipped woried tormented both young and old as else where I have shewed that as Moses describeth the cruelty of the enemies of the Jewes so it hath beene true of them they will not regard the person of the old nor have compassion on the young Deut. 28.50 for thus have they not spared to put to the sword women great with child and to make their mothers wombs the infants sepulchres thus were the women of Merindol served the mothers slaine the infants tumbled forth of their mothers bellies and were trampled upon Fox p. 952. And thus as Hierome complaineth of the barbarous Hunnes the cruell Papists practised non aetati parcebant non vagientis miserebantur infantiae cogebantur morâ— qui nondum vivere coeperunt they spared not tender age nor pitâ—ed crying infants they were forced to die which had not begunne yet to live Hierom. ad Ocean 3. Wherefore we doe trust as the Apostle prophesieth They shall prevaile no longer for their madnesse shall be made manifest to all men 2 Tim. 3.9 that the iniquities of new Babylon have filled up their number and the time of their judgement cannot be farre off when that saying in the Revelation shall be accomplished O heaven rejoyce of her and ye holy Apostles and Prophets for God hath given your judgement on her Revel 18.20 But against the Church of England this Frier with the rest of that brood that have long looked for an overthrow and promised themselves a vaine hope of their popish Kingdome in this land thanks bee alwayes given to God are found false Prophets God hath disappointed them whereas they expected a change in the next change we in this change I trust shall see no change unlesse
Calvin for though the Angels afterward bid Hagar humble her selfe to her mistresse that doth not justifie Saraies rough dealing though I confesse Hagar was more in fault for there is no place of resistance or contumacy against superiors though they incline too much to severity the Hebrewes also note that afterward the Ismaelites and Agarens afflicted the Israelites because Sarai used Hagar so hardly 3. As Abraham sheweth his love to Sarai in preferring a barren wife before a fruitfull maid Luther yet hee bewrayeth his forgetfulnesse in committing Hagar to the power of his angry wife being with childe as hee did imagine with the promised seed so it falleth out when any thing is attempted beside Gods word as this marriage with Hagar was our minds are amazed upon every accident and find no stability Calvin QVEST. IV. How the Angell speaketh in the person of God Vers. 10. I Will greatly increase thy seed c. 1. This was not some Prophet at Sem as R. Levi thinketh but an Angell 2. The Angell speaketh in the person and authority of God by whom he was sent as it is usuall in scripture for the messenger to use the name of the sender and it may well bee that Christ was the chiefe in all such embassages and therefore it is no marvell if the Angels speake in the person of the divine Majesty Calvin 2. Ismael is called Agars seed not Abrahams though hee came out of his loynes because the promise of blessing was not made concerning the sonne of the bond-woman but of the free QVEST. V. Of the populous nations of the Ismaelites and Saracens IT shall not be numbred for multitude c. 1. This we see accomplished Gen. 25. where Moses rehearseth twelve Princes of Ismael according to the promise of God Gen. 17.20 3. but yet it more abundantly now appeareth in the populous nations of the Saracens first called Agarenes then Arabians but called Saracens not of Saraca a region in Arabia as Stephanus thinketh lib urbib but of Sara for they hiding the obscurenesse of their birth and beginning from Agar a bond-woman doe challenge to bee the right heires of Abraham Luther QVEST. VI. Ismael the first in scripture called by his name before his birth Vers. 11. THou shalt beare a sonne and call his name Ismael c. 1. Shee knew that she was with childe but she was not sure before that she went with childe of a sonne Musculus 2. That fable of the Hebrewes that Hagar did miscarry of her childe in the wildernesse and was conceived againe is worthy no credit for the Angell saith thou art with childe and mention is made of her conceiving before 3. Cajetan noteth that Ismael was the first in Scripture whose name was foretold before his birth but it is further observed by a learned man in his Concent that Ismael is the onely evill man described by his name before hee was borne the rest were Isaak and Iosias in the old testament our blessed Saviour and Iohn Baptist in the new But in or before the birth of these foure whose names were foretold there was some miracle shewed Isaak borne of Sara at â—0 yeares of her age when Iosias was named the altar clave asunder when Iohn Baptist was promised his father was stricken dumbe our blessed Saviour was borne of a virgin but in the foretelling of Ismaels name no miracle that wee read of was wrought QVEST. VII Of Hagars tribulation what it was and how she was heard Vers. 11. THe Lord hath heard thy tribulation c. 1. Hagarâ— affliction and tribulation was not onely in being throughly handled of her Mistresse but in wandring up and downe in the wildernesse in hunger and thirst Perer. 2. God heard her tribulation that is pittied her trouble the Chalde paraphrast thinketh that shee prayed to God and so the Lord heard her prayer but there being no remembrance in this place of her prayer it is more like that God of his great mercy had compassion on her misery her afflictions spake though she held her peace Câ—lvin â— For such is the Lords mercy that hee hath pity on those which are worthily punished as Hagar was for her stubbornnesse Muscul. and the Lord respected her for his servant Abrahams sake by whom she was with child QVEST. VIII How Ismael is called a Wild man Vers. 12. HE shall be a wilde man his hand against every man 1. The Chalde readeth verbatim according to the Hebrew he shall be onager homo a man like a wilde asse 1. a wilde man rather than a fruitfull man as Oleaster deriveth the word 2. And so have Ismaels posterity shewed themselves namely the Saracens as savage men living by robbing and stealing as they which have written of them doe testifie Ammian Marcel lib. 14. de morib Saracen 3. Though it be no blessing simply to be enemies to all men and all men to them yet in respect of servitude and bondage this is a benefit of the middle sort not to bee overcome of enemies but to live in despite of them Mercer QVEST. IX How he shall dwell in the presence of his brethren SHall dwell in the presence of his brethren c. 1. Some interpret in despite of his brethren as not afraid of them 2. Some contrariwise that hee shall amongst his enemies have some friends and brethren 3. Others note his cruelty that he shall not spare to afflict his brethren 4. Others that he shall be a nation by himselfe not mixed with his brethren 5. But the best interpretation is that hee should enlarge his coasts round about bordering upon his brethren the Idumeans Madianites Moabites Ammonites Rasi Iunius 6. But where as Hierome translateth he shall pitch his tents though it fitly expresse the manner of the dwelling of the Arabians in tents yet so much is not implied by the originall word shacaâ— which signifieth only to dwell QVEST. X. How Hagar is said to see after him that seeth Vers. 13. HAve I not here also looked after him that seeth me c. 1. the meaning is not that she onely saw the backe parts of the Angell appearing to her in humane shape as the latine translator readeth 2. Neither as Lyranus because she saw the Angell of God after and againe having seene him formerly in her masters house 3. Neither as Vatablus and Cajetane following Kimhi are these words to be read with an interrogation have I seene afterward him and so the answer to be negative that she saw him not but the Angell suddenly vanished away as in the 12. of Judges when hee appeared to Sampsons parents 4. Neither doth Hagar reprove her dulnesse because she began not sooner to looke after and attend upon God that was present with her 5. R. Isaak thus expoundeth that at the last shee began to see and perceive that it was best for her to returne unto her dame which she considered not before 6. Some place the emphasis or force in this word heere that
sinnes the sinne of bloud Gen. 4.10 The sinne of oppression Exod. 2.23 The detaining of hirelings wages Iam. 5.4 The sinne of uncleannesse as in this place Perer. 2. By the cry of sinne is here understood the impudency of sinners Gregor Peccatum cum voce est culpa in actione peccatum cum clamore est culpa cum libertate c. Sin with a voyce is a fault in action sinne with a loud cry is a licentious liberty lib. 5. moral c. 7. 3. Their sin is said to be multiplied 1. because of the continuall custome of sinning 2. The number of offenders 3. The number of sinnes as pride fulnesse of bread idlenesse contempt of the poore Ezech. 16.49 Perer. 4. Their sinne in the singular number is said to bee increased because though they had many sinnes yet there was one most notorious amongst them the sin of uncleannesse Muscul. 5. The fruitfulnesse of the ground pleasantnesse of the water brought abundance their abundance made them wanton Philo. 6. And their sinne was so much the greater because not 15. yeares before God had both chastised them by captivity and againe in mercy delivered them yet they notwithstanding neither regarding the mercies nor judgements of God went on in their sinne Luther QVEST. XIV Why the Lord punisheth and for what reason Vers. 21. I Will goe downe and see 1. It is a figurative speech for God who filleth all things neither goeth nor commeth and he which knoweth all things need no inquisition or search to informe his knowledge Perer. 2. God punisheth three wayes 1. for the most part God deferreth the punishment of sinners till the next world that by his patience some may bee brought to repentance that men should think of another life and place of judgement beside this that he might take triall of the faithfulnesse of his servants that serve him obediently in faith though presently they neither see punishment nor reward 2. The Lord punisheth in this life but after a long time much patience and often warning as the Israelites at he length because of their sins were carried into captivity 3. Sometime the Lord punisheth forth with when the sinne is dangerous and contagious as Core Dathan and Abiron were straight-wayes punished for their rebellion 3. God punisheth for three causes in this life 1. for the correction and amendment of him that is punished 2. for the preserving and maintaining of Gods honour that is contemned 3. for the good example of others QVEST. XV. How Abraham went on the way with the Angels and how he stood before God Vers. 22. ABraham stood before the Lord and drew neare c. Whereas Abraham is said v. 16. to goe out with the Angels toward Sodome it was not to shew them the way as Rupertus noâ— yet only to shew his humanity unto them who as he had entertained them friendly so would bring them on the way kindly Perer. the Hebrewes also thinke he went a mile with them to shew his courtesie but he did it rather to shew his duty and reverence to the Angels Calvin for Abraham did not now thinke they were Prophets but knew them to be Angels not by their departure and going into heaven as Augustine thinketh but he discerned it before by their communication 2. Abraham acknowledgeth the third Angell to be God and therefore the other two onely are called Angels Genes 19.1 Iun. and prepareth himselfe to make intercession to God as the Chalde readeth he stood in prayer some thinke that the three Angels vanished away and then God spake to Abraham some that this was a new vision after the Angels were departed some take this to be an Angell who is called Jehovah because the Lord spake in him Mercer but by this meanes Abraham should have committed Idolatry in worshipping the Angell because God spake in him therefore it is to be thought that this third Angell was Christ and whereas in the next Chapter v. 18. Lot also saith Lord hee speaketh not to the Angels but turneth to God 3. Hee draweth neare unto God both by his reverent approaching and in his devout affections Calvin QVEST. XVI Abrahams prayer not to be accused of temerity Vers. 24. WIlt thou destroy and not spare the people for fifty righteous c. 1. It is evident that Abrahams intercession is specially intended for Sodome whereof the Lord maketh specially mention v. 20. yet his affection and pity was in like manner extended to the other Cities that they might be spared according to the same rule 2. Neither did Abraham dissemble his affection as some thinke as though he only made intercession for Lot his kinsman there dwelling but he remembreth all other righteous men that should bee there found Calvin 3. Neither doth Abraham pray more in affection than judgement as Pererius thinketh because it is no unjust thing with God to chastise temporally the righteous with the wicked as Ezekiel and Daniel were carried into captivity for the same chastisement is to a divers end to the wicked and impenitent a beginning of everlasting judgement to the righteous a correction for their amendment neither was it necessary that for the deliverance of the just the whole City should be spared for God could deliver the righteous as Noah in the floud and Lot in the families of Sodome and destroy the rest Abraham upon these reasons is not to be accused of temerity because that from this place the Apostle seemeth to derive that sentence Rom. 3.6 else how shall God judge the world 4. Wherefore concerning the first reason I thinke rather with Vatablus that Abraham urgeth not Gods justice as in it selfe considered but in the opinion of the infidels who not knowing how the same punishment may sort out to divers ends would accuse God of injustice if the righteous should have perished with the wicked or with Calvin that Abraham propoundeth to himselfe the destruction of Sodome as a fore-runner of everlasting judgement and therefore prayeth that according to the rule of Gods justice the righteous might be exempted from it 5. Neither doth Abraham entreat that the City should altogether be untouched and the wicked goe unpunished but that the righteous might be spared Calvin so he requesteth two things the one that the very place might be preserved not utterly destroyed if not yet at the least that the righteous perish not Marl. 6. Whereas God saith v. 26. I will spare all the place c. He in his mercy granteth more than Abraham asked that if there could have been so many righteous found the City for their sakes should have beene wholy delivered which was an indulgence which the Lord would have granted for this time not to bee a perpetuall rule for the Lord afterward by his Prophet threatneth that if Noah Daniel and Iob were among the people they should onely deliver their owne soules he would not spare the rest for their sakes Esech 14.16 Pererius QVEST. XVII Why Abraham beginneth at fifty and endeth
little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
obscuring of their sight concerning the object of the doore only as Perer. neither was it a blindnesse procured by any naturall meanes as by the obscuring the object darkning the aire or weakning the sight as Pererius imagineth but it was a miraculous and immediate worke they smote the men with blindnesse they smote not the medium or the object but their sight was generally blind that they had no discerning of one thing from another as the Aramites were blinded that they could neither discerne Elisha the prophet the way nor the City Calvin so that both their discerning and seeing faculty both inward and outward sense were dazled and therefore the word sanuere is put in the plurall number Sanâ—erim they were then as it were san blind which word may very well bee derived from the Hebrew so is the property of such not to discry or discerne things of any distance from them QVEST. IX Lot had only two daughters no other children Vers. 14. LOt went and spake to his sonnes in law c. 1. These were the men unto whom Lots daughters were espoused not already married as some of the Hebrewes thinke and Mercerus that Lot beside the two Virgins had two other daughters married but it may appeare that Lot had no more sonnes or daughters but only two because when the Angell had bid him bring out his sonnes in law his sons and daughters hee onely spake to his sonnes in law therefore sonnes he had none nor other daughters to speake unto but those two which were with him 2. It is evident also that only Lot his wife and two daughters were delivered out of the flames of Sodome 1. that it might appeare that there were no more righteous persons in Sodome so that the number of ten last mentioned by Abraham could not bee made up 2. If any other had escaped if men Lots daughters would rather have practised with them than their father if women they would have entised them to doe the like as they did As for the wine which they drunke they might either carry it themselves or upon beasts there was no such necessary use of servants in that behalfe or which is most like they brought it with them from Zoar. Mercer QVEST. X. Why Lot is willed to speake to those that would not heare him Vers. 14. HE seemed as though he had mocked It will be here questioned why the Lord willeth such to be warned whom hee knew would despise their calling The answer is ready God notwithstanding would have them to be called that they might be more inexcusable and his judgements appeare to be most just like as he hath appointed the Gospell to be preached to all the world yet many are called and few chosen as our Saviour saith Mat. 20.16 ex Calvin QVEST. XI Why Lot and the rest are forbidden to looke backe Vers. 17. LOoke not behind thee The Lord forbade Lot and likewise the rest with him to looke behind them not either because of the Angell that destroyed Sodome or for that it was dangerous to looke into the infected aire as the Hebr. but for these reasons 1. to try their obedience as hee did Adams in prohibiting the eating of an apple 2. to shew hereby the indignity of that place that was not worthy by any honest man to bee looked upon 3. to stay Lots curiosity that he should not too narrowly looke into Gods judgements or gaze upon his workes Perer. 4. as also for more speed sake as the Apostles were likewise forbidden to salute any by the way Iun. 5. that Lots desire and affection might bee sequestred from the pleasures and wealth of the City Calvin QVEST. XII How Lots wife looked behind him Vers. 26. HIs wife looked backe behind him 1. not behind her selfe as the Latine readeth 2. nether yet being behind Lot dragging after him did shee looke backe as Cajetane in c. 19. Genes Mercer 3. neither did she looke behind upon Lot that she might come after him Calvin for then she had not broken the Angels charge 4. but she looked toward Sodome behind and beyond her husband Iun. QVEST. XIII Why God so severely punished Lots wife SHe was turned into a pillar of Salt God shewed this example of severity upon Lots wife 1. for her disobedience 2. her incredulity in not giving credit to Gods word 3. her curiosity in desiring to see the City burning 4. her foolishnesse in pitying the ruine of her countrey kindred and people 5. her affection seemed yet to bee addicted to the pleasures of Sodome and therefore our Saviour giveth a caveat hereof Remember Lots wife Luke 17.32 that wee for saving and loving of this life lose not the next Perer. Calvin QVEST. XIV What pillar of Salt Lots wife was turned into PIllar of Salt 1. Not because Lots wife perished in the fire of brimstone mingled with salt as it is Deut. 29.23 as Aben Ezra for it might as well be said a pillar of brimstone 2. neither is it so called only because it was a durable pillar as an everlasting covenant is called a covenant of salt Numb 18.19 for salt hath a property to preserve things from corruption and decaying 3. Neither was she turned into a pillar of salt because she refused to bring the guests salt the day before as some of the Hebrewes dreame 4. Neither yet is it an allegory to signifie such to be as senslesse pillars which divert their affections from spirituall to earthly and sensuall things as Philo applieth it 5. But hereby is signified that she both was turned into a pillar of materiall salt and that also durable and of long continuance which Iosephus saith remained to be seene in his time Bâ—rchardus long after maketh mention of it in his description of the holy land and the Thargum Hierosolymit saith that it is duratura usque ad tempus resurrectionis to continue till the resurrection but God would have that monument ut praestet fidelibus condimentum c. that it might be a seasoning to faithfull men to take heed of backsliding as Augustine noteth QVEST. XV. What became of Lots wife FUrther 1. Neither must it bee supposed that her soule but her body onely was turned into a pillar of salt Calvin 2. And the Lord might have mercy upon her soule though this chastisement was shewed upon her body 3. And it is most like that this miracle was done before Lot came to Zoar neither is it to be thought that Lot and his two daughters went before and his wife staid behind in the field to looke backe as Cajetane thinketh but it was done in Lots sight and presence for the better example sake before they entred into Zoar for when Lot departed out of Zoar mention is made only of him and his two daughters And they which have travelled that countrey doe testifie that this pillar was to be seene betweene Segor and the dead Sea where Sodome and Gomorrha stood Perer. ex Borchard QVEST. XVI Why
QUEST XXII Of the largenesse of the plaine that was destroyed Verse 25. ANd overthrew those cities and all the plaine c. where now standeth the dead and salt lake or sea 1. Plinie saith it is above an hundred miles long and twenty five broad 2. But Iosephus which better knew being brought up in the countrey giveth it â—ut 580 furlongs in length that is 72. miles and somewhat more and 150. stadia or furlongs broad that is nineteene miles or thereabout By this it may appeare what a great destruction this was which overflowed such a great circuit of ground 3. Aristotle also testifieth by heare-say that the thicknesse and saltnesse of the water is such that it beareth up man or beast throwne into it ex Perer. QUEST XXIII Whether any were saved beside Lot and his company ALL the inhabitants of the cities 1. Then Strabo 〈◊〉 deceived which thinketh that some of the cities were forsaken of those which could flie away lib. 17. so that he supposeth that divers escaped but the Scripture testifieth that all the inhabitants saving Lot his wife and two daughters were destroyed 2. Not onely the men and women but the infants also perished in the fire so that there remained no seed or off-spring of the Sodomites as the Prophet witnesseth Isai. 1.19 Except the Lord had reserved unto us a seed wee should have beene as Sodome c. This the Lord did 1. to increase their sorrow and torment in seeing the destruction of their children 2. to shew his perfect detestation of that wicked nation whose very seed was accursed 3. Although those infants were not guilty of their fathers actuall sinnes yet it may stand with Gods justice temporally to chastise the children for their fathers sins as Davids childe begotten in adulterie died Perer. 4. God hath absolute power and free choice to shew mercy to whom he will and to withhold it at his pleasure 5. Gods judgements are secret yet most just Calvin 4. This destruction of the Sodomites by fire was a foreshewing of everlasting fire the vengeance whereof they now suffer Iude 7. therefore Hierome is deceived that saith Deum ad praesâ—ns reddidisse suppliciâ— ne in aeternum puniret that God did chastise them presently that hee should not punish them eternally Unlesse Hierome bee expounded to speake conditionally if they repented which it is not like they did Wee may therefore safely subscribe to the sentence of Saint Iude that the Sodomites are eternally punished for neither were there any just men left after Lot was gone out upon whom God might shew mercie neither is it like they did repent in that instant seeing they scorned Lots warning before neither can any temporall punishment whatsoever redeeme or buy our everlasting damnation QUEST XXIV Of the barrennesse of the ground where Sodome stood and the strange fruit there growing Verse 25. ANd all that grew upon the earth 1. Not onely for that time were the plants and herbs smitten but the earth was stricken with barrennesse for ever As the Psalme hath reference to this example 107.34 A fruitfull land turneth he into barrennesse or saltnesse for the wickednesse of the inhabitants Aristotle also witnesseth that the bitternesse and saltnesse of the water is such that no fish can live therein lib. 2. meteor 2. Borchardus also that spent 10. yeares in the viewing of that countrey saith that no grasse groweth there and that it alwaies smoaketh 1. pars c. 7. num 38. which is agreeable to that place of the Prophet Isay 34.9 The rivers thereof shall be turned into pitch the dust thereof into brimstone the smoake thereof shall goe up for evermore 3. Others also doe write that the fruit which there groweth is outwardly like other fruit but within the rine there is nothing but dust and ashes Ioseph li. 5. de bell Iudaio Solinus saith Fuliginem favillaceam ambitus extimae cutis cohibet that the goodly outward rine or skinne onely doth keepe in the filthy soily embers cap. 37. Pererius QUEST XXV Why Lot feareth to stay in Zoar. Vers. 30. HE feared to tarry in Zoar c. 1. Not so much for that the City was subject to earth-quakes and had divers times before beene thereby overthrowne whereupon it was called Bala of Balaug which signifieth to swallow or devoure and therefore Lot might thinke that now much more the same calamity might befall it in this fearefull tempest of fire and brimstone sic Hieron in tradition Hebraic 2. But rather Lot seeing the same sinnes to reigne in this place might feare lest the same punishment should overtake them wherein notwithstanding he sheweth his weaknesse in not staying upon the Lords promise Calvin 3. As also that fearefull judgement which fell upon his wife at his entring into Zoar might move him the sooner to depart from thence QUEST XXVI How Lot is said to be delivered for Abrahams sake Vers. 29. GOd thought upon Abraham and sent Lot out c. It may bee here questioned how Lot is said for Abrahams sake to be sent out when Saint Peter saith That just Lot was delivered 2 Pet. 3.7 he was then delivered for his owne righteousnesse by the Apostles sentence The answer here is not that Lot was delivered for his service to Abraham in Egypt in concealing Sarah to be his wife or following him out of his Countrey but 1. Lot was indeed principally delivered neither for Abrahams nor his owne righteousnesse but for the Lords owne mercy and goodnesse sake and it is most certaine that Lot should have beene delivered though he had not beene Abrahams nephew yet the Lord to testifie his love to Abraham and to encourage us one to pray for another doth shew how much the prayers of the faithfull prevaile with him 2. God is said to remember Abraham not what hee prayed but what God said to him that he would not destroy the righteous with the wicked Muscul. 3. As also it may be referred to the Lords first promise made to Abraham I will blesse them that blesse thee Gen. 12. so that Lots deliverance dependeth not upon any merit in Abraham but Gods gracious promise toward him Iun. QUEST XVII Whether Lots daughter were indeed ignorant that there was no man left alive but her father Vers. 31. THere is not a man in the earth to come in unto us c. 1. Origen thinketh that Lots daughters thought verâ—â—y that all the world had beene destroyed by fire as it is like that they had heard of their father that there should be a conflagration of the world but they perfectly understood it not But this is not like for they might easily have discerned from the hils the rest of the Countrey to be untouched and they came but lately from Zoar which was preserved 2. Some thinke further that this ignorance of theirs was invincible and remedilesse and by this argument would excuse their practice with their father sic Ioseph lib. antiq Irenaeus lib. 4. c. 51.
more truly that in this supposed case it had not beene lawfull for Lots daughters to doe as they did because Veticia est lege naturali talis commixtio such câ—rnall commixtion is forbidden by the law of nature and admitteth no dispensation And againe their owne minde gave them that they did not well the care of conservation of man-kinde belonged to their father and therefore they should have consulted with him they then not consulting with their father feared his consent and so condemned in their conscience their owne act QVEST. XXXI Whether Lot were altogether ignorant what was done to his daughters Vers. 33. HE knew not when she lay downe nor when she rose up 1. It can neither be as the Septuag read he know not when he lay downe or rose up for Lot was not so seâ—slâ—sse not to know what he did when he a woke and rose up 2. Neither is it a thing incredible nescientem coire quempâ—am for a man not knowing in his sleepe to doe the act of generation seeing the Scripture so testifieth here of Lot 3. Neither is Lyranus opinion right that Lot onely was ignorant when his daughters came to him and rose up but he knew whaâ— he did in the act supposing through forgetfulnesse that it might be his wife for Lot if he remembred himselfe when hee awaked what he had done would not have committed the same thing againe 4. Neither is Tostatus conceit out of Thomas probable that Lots daughter conceived by him by nocturnall pollution and shedding of seed not by the act of generation as Thomas reporteth of one that was by that meanes with child by her father who for preserving of her virginity kept her in his owne bed for the text it selfe overthroweth this conceit they consulted to lie with their father or as the Septuagint reade sleepe with him and so they did 5. Therefore Cajetanus opinion is to bee preferredâ— Lot omnino nescivisse universâ—m rem gestam that Lot was ignorant of the whole matter what was done from the first to the last of which opinion Chrysostome was before the reasons are these 1. Chrysostome ea peccata nos condemnant quae scienter facimus those sinnes condemne us which we doe wittingly but the Scripture excuseth this fact of Lot by his ignorance 2. Cajetane saith hoc omne â—pios perfici posse imped to rationis usu that his businesse may be done though the use of reason be hindred as in those that are drunken 3. Pererius addeth that the progressive faculty may be exercised in sleepe as many walke carry things from place to place and doe such like things in their sleepe and of the same sort might this act 〈◊〉 4. The Devill also to helpe forward this worke might worke such a fantasie in Lots minde being asleepe 5. Calvins conjecture is best Non tam vino fuisse obrutum quam propter intemperiem divinitus percussum spiritu stupâ—ris That Lot was not so much oppressed with wine as stricken with a spirit of slumber and senslesnesse from God because of his intemperance to which agreeth that saying of Chrysostome Divina dispensatione factum ut sic illo vino gravaretur ut omnino ignoraret That God so disposed that he should be so overcome of wine that he was utterly ignorant It was not then the operation onely of the wine but Gods worke withall that caused this senslesse ignorance QUEST XXXII The causes why the Lord suffered Lot thus to fall THe causes why Lot was permitted thus to fall are rendred to be these 1. His double incredulity in not giving credit to the Angell promising him safety first in the mountaine and then in Zoar caused him to be punished with these two sinnes of drunkennesse and incontinencie Hierome 2. His drunkennesse made way unto his lust Calvin 3. God hereby sheweth his great goodnesse and singular providence who can turne evill unto good for of Moab one of those incestuous births came Ruth which was married to Booz of whose line came our Saviour after the flesh Perer. 4. God hath set forth this example to make us circumspect Ne abeamus in securitatem that we be not secure Luther If Lot so excellent a man fell into such grievous sinnes of drunkennesse and incest who ought not to be humbled and take heed to his wayes and depend upon God for his direction 4. Places of Doctrine 1. Doct. None perfectly just in this life Vers. 8. BEhold I have two daughters c. Calvin from hence concludeth that no mans works are so perfect but in some things they faile The Scripture calleth Lot a righteous man but secundum quendam modum after a certaine manner as Augustine saith The Scripture noteth six great faults in this righteous man 1. His contention with Abraham Gen. 13. 2. His offering of his daughters to the rage of the Sodomites 3. His incredulity in doubting to be saved in the mountaine 4. His weaknesse of faith in fearing to stay in Zoar which the Lord promised to save for his sake 5. His drunkennesse 6. His incestuous act though involuntary Therefore as Saint Iames saith In many things we offend all Iam. 3.1 so there is none so righteous but in some things he offendeth 2. Doct. The elect Angels ministers of Gods judgements upon the wicked Vers. 13. THe Lord hath sent us to destroy it The good Angels then as they are Ministers of Gods mercies toward the elect Psal. 91.11 He shall give his Angels charge over thee so are they the executors of Gods judgements upon the wicked as upon the host of Senacherib 2 King 19. and here upon the City of Sodome Sometime also the elect Angels doe execute Gods judgements upon his owne people as 2 Sam. 24. when David had numbred his people but this is more rare and then when such judgements tend rather to our good than hurt our correction rather than confusion 3. Doct. No man can deliver himselfe from the bondage of sinne Vers. 16. THe men caught him and his wife by the hands c. As Lot would not have hastened to come out of Sodome if the Angels had not pulled him by the hands so cannot we free our selves from the bondage of sinne nor come forth out of the wickednesse of the world except the Lord doe call us out as our Saviour saith None can come unto me except my father draw him Ioh. 6.44 4. Doct. We must abandon whatsoever belongeth to Babylon Vers. 17. NEither tarry thou in all the plaine Lot is not onely taken forth of Sodome but forbidden to stay in the plaine that belonged thereunto so is it not enough to come forth from the grosse superstition of the Romish Babylon but we must shake off whatsoever hath any affinity or agreement with it sic Muscul. as the Apostle saith Abstaine from all appearance of evill 1 Thess. 5.22 5. Doct. The destruction of the world by fire shall be sudden Vers. 28. HE saw the smoake of the land
it for a recompence for taking Sarah away as the Septuagint read and Chrysostome expoundeth 2. Or to buy Sarah and her maid vailes to hide their beauty that others be not intangled ex Perer. 3. Or that it was a gift of honour to shew that Sarah was both chaste and innocent Latine translat and the great Bible so also Rasi 2. It is not understood of this excuse or dissimulation which Sarah used as though the sense should be this that she might use this vaile or colour of the truth among her ownr for they could not bee deceived but among strangers she should plainly confesse her selfe to be Abrahams wife Lyranus Tâ—status for what needed Sarah to use any such excuse where she was knowne 3. Some doe referre it as well to Abraham as to the gift and to all that now hapned that they were signes of Sarahs chastity Mercer But the better interpretation is to apply it to Abraham that he should be the veile of her eyes 1. That no man knowing her to be Abrahams wife should looke upon her to desire her Aben Ezra Cajeâ—â—n 2. It also putteth Sara in minde of her subjection to Abraham whereof the veile is a signe 1 Cor. 11. â—0 3. Oleaster also further stretcheth it that Abraham was her veile that is her just excuse that she did this for his cause being by him perswaded but the former exposition is the better QUEST XIII How Sarah was reproved SHe was thus reproved 1. The 70. reade speake the truth that is that I am innocent and touched theâ— noâ— but this reading dissenteth from the originall 2. So doth the Latine remember thou art deprehended Lyppoman saith it should be read reprehensam reprehended not deprehensam deprehended 3. Iunius readeth all this is done that thou maist be learned 4. But the better reading is all this was that sheâ— might be reproved or in all this she reproved her selfe so that they seeme to be the words rather of the writer concerning Sarah than of Abimelech to Sarah QUEST XIV Whether Abimelech were smitten with any disease Vers. 17. GOd healed Abimelech c. for the Lord had shut up every wombe 1. Aben Ezra is not right that thinketh that Abimelech himselfe was stricken with no disease but that he is said so to be because his wife and maidens were punished for the text it selfe saith that God healed Abimelech and it is most like that God sent upon him some infirmity in his secrets whereby he was kept from comming neare to Sarah QUEST XV. What the shutting up of the wombe signifieth 2. THe shutting up of the wombe is not to bee understood as Pererius doth of the difficulty of bringing forth for then the children being ready for birth and staying longer than their time should have beene suffocated and the text saith the Lord had shut up every wombe but all were not great with childe at one instant Neither need we with Calvin because in so short a time Sarah being conceived with childe of Isaack and not yet delivered there could be no experience or triall of their sterility and barrennesse to say the history is transposed and was done before for Abraham till now had no occasion to sojourne in Gerar therefore the meaning is that the women were hindred from conception so signifieth the shutting up of the wombe as the opening of the wombe betokeneth aptnes to conceive as we reade Gen. 29.31 The Hebrewes affirme that not onely in the women but the men also all their pores and passages were stopped as well of the mouth to take meat as of other places that expell them and that the hens could not lay their egges but the text beareth it not 4. Places of Doctrine 1. Doct. Adultery a sinne punishable with death Vers. 3. THou art but dead c. God threatneth death to Abimelech conditionally if he did not restore Abrahams wife Iun. whereby we see that in the justice of God adulterie is a sinne to be punished by death as Iudas adjudged Thamar to the fire for whoredome Gen. 38.24 Where the law then is more gentle than to inflict the punishment of death upon adulterers they may thanke the lenity of the Magistrate which useth not that rigour which may well stand with justice 2. Doct. Ignorance excuseth not sinne Vers. 6. I Kept thee that thou shouldest not sinne against mee c. Abimelech then if hee had touched Sarai though he did not know her to be anothers wife had sinned ignorance then excuseth not sinne though it doe some what extenuate and qualifie it Muscul. as it is in the Gospell He that knew not his masters will and yet did commit many things worthy of stripes shall be beaten with few stripes Luk. 12.48 he that sinneth willingly shall receive more stripes and he that falleth of ignorance shall have some also 3. Doct. The whole family blessed because of the Master Vers. 7. THou shalt die the death and all thou hast as the sin of the Master of the house bringeth a judgement upon the whole familie so the Lord also sheweth mercy to the whole house for the masters sake Luk. 19.9 This day is salvation come into this house because he is become the sonne of Abraham 5. Places of confutation 1. Confut. No perfect righteousnesse in this life Vers. 5. WIth an upright minde and innocent hands c. This place is no ground for their opinion that thinke a man in this life may attaine to perfect justice for Abimelech doth not absolutely cleare himselfe from all sinne but onely in this particular in this degree of sinne that he had not committed willingly any act of uncleannesse with Sarah Calvin as the Prophet David useth to plead for himselfe Psal. 7.3 If I have done this thing if there be any wickednesse in my hands c. he onely purgeth himselfe from the suspition of a particular fact 2. Confut. The Scripture sendeth us not to pray to the dead but to be holpen by the prayers of the living Vâ—â—s 7. HE is a Prophet and shall pray for thee c. Neither doth this place make for the invocation of Saints that are departed for God sendeth not Abimelech to Noah or any other departed to pray for him but to Abraham then living Calvin The living then may pray for the living which duty may be mutually performed in charity while one knoweth anothers necessities But for the living to pray to or for the dead which know not their wants and they are already certainly disposed of in an unchangeable state as the living are not it hath no warrant upon any precept or example of Scripture or any sound reason drawne from thence 3. Confut. Against the heresie of the Tritheists Vers. 13. WHen God caused me to wander out of my fathers house c. The word is â—lohim Gods in the plurall number which maketh some to understand the Angels Vatablus Calvin but God and not the Angels first called Abraham from his Country fathers house
Act. 7.3 Some thinke that Abraham thus spake according to the phrase and speech of the heathen but Abraham doth every where professe himselfe by erecting of altars a worshipper of the onely true God Wherefore this place is truly translated God caused me sic P.T.B.G.S.H. onely the Chalde readeth in the plurall number very corruptly when the people erred after the works of their hands Notwithstanding this text doth no wayes favour the heresie of the Tritheists that make divers Gods for in that here a verbe of the plurall number hiâ— gâ—â— is joyned with elohim it sheweth the Trinity of persons in that sometime a verbe of the singular number is put unto it as Gen. 1.1 bara it betokeneth the unity of the God-head 6. Places of Morall observation 1. Observ. The righteous may fall often into the same infirmity Vers. 2. ABraham said of Sarah she is my sister Abraham had once thus offended before and had forgotten by this pretence what danger Sarah was like to have beene brought into and yet he falleth into the same infirmity againe Therefore it is sometime seene that even the children of God may in the same thing shew their weaknesse often Calvin As Iehosaphat being reproved by Iehu for joyning in league with Ahab did forget himselfe and was afterward confederate with his wicked sonne Ahaziah and was the second time reproved by Eliazer another Prophet 2 Chron. 19.2 and 20.37 2. Observ. Good Princes doe submit themselves to their lawes Vers. 9. ABimelech said to Abraham what hast thou done c. Abimelech signifieth my father the King which sheweth that Kings at the beginning were fathers and nourishers of their Countrey but afterward they which knew not God became in stead of Abimelachim Oebimelachim that is our enemie the King Muscul. Happy then is that people that hath a King for a common father Beside here Abimelech though a King taketh not himselfe to be lawlesse to doe what him liâ—t as cruell Caligula said to his grandmother Antonia Memento omnia mihi licere in omnes Remember that all things are lawfull for me toward all men land wicked Iulia to Antonius Caracalla soliciting him to incestuous marriage when he answered Vellam si liceret I would if it were lawfull replied impudently againe Si libet licet an nescis te imperatorem esse leges dare non accipere If you will you may know you not that you are Emperour and gave lawes but receive none That state is like then to flâ—urish where even Kings as Abimelech doe submit themselves here to good lawes As Plato hath an excellent saying In qua civitate lex subdita est video ibi perniciem paratam in qua vero lex domina est principium ibi video salutem In what City the law is subject I see destruction at hand but where the law swayeth even the Prince I see health to that place ex Perer. 3. Observ. God divers wayes keepeth us from sinne Vers. 6. I Keepe thee that thou shouldest not sinne against me It is God that keepeth his children from sinne either by the instinct of his spirit or the instruction of his word the guard and guiding of Angels or by diseases as Abimelech was here restrained vers 17. or by the counsell and advice of others as David was stayed from shedding of bloud by Abigail 1 Sam. 25. Calvin 4. Observ. Things voluntarily taken must be restored Vers. 7. DEliver the man his wife againe c. Unlesse then that things violently taken from others be restored there is no mercy to be expected Muscul. therefore Zacheus being truly called doth restore largely what he had wrongfully scraped together Luk. 19. 5. Observ. Adulterie bringeth generall calamities vpon the whole citie or kingdome Vers. 9. THou hast brought on me and on my kingdome this great sinne Adulterie is called a great sinne not onely because of the uncleannes and filthines of it but because of the punishment that followeth and the calamites that sometime overtake the whole Citie and kingdome for that sinne in their governors As the whole citie of Sechem was put to the sword for ravishing of Dinah Iacobs daughter Gen. 34. the whole kingdome of David smarted for his sinne committed against Vriah concerning Bersheba 2 Sam. 12. The like examples are found in forren histories how Troy was destroyed for the taking away of Helen the name and office of Kings expelled out of Rome for the ravishing of Lucretia by Seâ—â— Tarquin Perer. 6. Observ. Barrennesse a due reward of incontinent life Vers. 18. THe Lord had shut up every wombe c. Sterility and barrennesse iâ— a just punishment for incontinent life that they which seeke for issue of strange flesh should bee without fruit at home Muscul. This may well be seene in Salomon who of his 300. Concubines and 700. Wives left but one sonne Rehoboam and him not very wise to succeed him CHAP. XXI 1. The Method THis Chapter hath three parts 1. Of Abrahams Oeconomicall 2. Of his politicall 3. Of his religious state First to his Oeconomicall affaires belong such things as hapned to Isaack and his mother to Ismael and his mother Isaack is borne and named vers 2 3. circumcised vers 4. nursed up by Sarah and brought up with great joy vers 6 7. weaned vers 8. Ismael 1. Mocketh Isaack and Sara saw it 2. Is cast out with his mother by Sarahs motion vers 10. and Gods bidding vers 12 13. 3. He is provided for first by Abrahams care who sendeth her not forth empty vers 14. by Gods providence vers 16. to 20. Secondly his politicall state concerneth his affaires with Abimelech 1. Both as touching a league which Abraham maketh with him and his seed vers 23 25. 2. The restitution of the Well which Abimelech confirmeth to Abraham by the accepting of seven lambs to vers 33. Thirdly Abrahams religious act was in planting a Grove and calling upon the name of God 2. The divers readings v. 2. And bare a sonne H. bare Abraham a sonne caet v. 3. Which Sara bare him A. which was borne unto him which Sara bare him caet v. 6. God hath made me to rejoyce C.B.G. to laugh cat sic Heb. v. 7. Who hearing would beleeve Abraham H. he is faithfull that hath said to Abraham and performed C. who would have told Abraham cat given a childe sucke H. S. given children sucke caet v. 9. The sonne of Agar the Egyptian H. the sonne of Hagar which she had borne to Abraham cat playing C.H.S. mocking T.B.G.P. heb laughing playing with Isaack added by H. and S. v. 14. Tooke bread and a bottle of water and gave to Hagar and put the childe upon her shoulder S. gave it to Hagar putting it vpon her shoulder and the childe also C.B.G. taking bread put it upon her shoulder and gave her the childe also H.T. v. 16. The boy crying out wept S. she lift up her voice and wept cater v. 18. Hold his
Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE MOST HONOVRABLE LORD THE L. DVKE OF LENOX AND TO THE RIGHT Honourable the Earle of Marre Lords of his Majesties most Honourable Privie Counsell Grace mercie and Peace from the Lord JESUS RIght Honourable as the highest Majestie in his wise providence hath united and conjoyned your Honours not onely in one consent and judgement of religion but also in the joynt administration and regiment of this Nation and Kingdome under his excellent Majestie so I thought good to make your Honours with other of your Honourable place united Patrons of these my labours and as he saith non debet charta dividere quos amor mutuus copulavit It was not fit that I should sever you in this my duty who are combined in your mutuall amity Men of noble birth delight much in antiquities and it is their glory to derive their bloud by many descents from their thrice renowned ancestors here I present to your Honourable view that noble and most ancient family of Abraham Isaack and Iacob who were in favour with God and in honour and great reputation with men whose children they are which imitate their piety and obedience that famous Matron Paula whom Hierome so much commendeth was by her father descended of Aeneas and the noble house of the Gracchi by her mother of Agamemnon of whom Hierome made this Epitaph thought her Christian profession more honourable than her noble birth and condition and so I doubt not but that it is also your honourable resolution to say with the Apostle who having rehearsed his great privileges after the flesh his birth parentage and profession thus concludeth I count all these things but losse for the excellent knowledge sake of Christ Iesus for whom I have counted all things as losse and doe judge them as dung that I might winne Christ as Hierome also saith well Summa apud Deum nobilitas clarum esse virtutibus I it is the greatest nobility with God to shine with vertue Here your Honours have the worthy example of the Patriarks to follow the Heathen presidents are but counterfeit and deceitfull they had the shadowes of vertues rather than the substance as Ambrose saith well of Polemo who of a drunken and riotous companion by hearing of Xenocrates became a Philosopher Siresipâ—ir a vino fuit semper tamen temulentus sacrilegio If hee were sober from wine yet hee was drunke with superstition But these holy examples are seasoned with grace and savour of true religion Abraham was famous in Pharaohs Court so was Isaack in Abimelecks and Iacob in another Pharaohs also for their piety and vertue So they which walke in their steps shall be great both with God and man Abraham told Abimelech plainly of the wrongs which his servants had done him Gen. 21.15 so is it the part of good Courtiers to shew unto the King the wrongs and oppressions that are done in the lanâ— to succour the poore to releeve the oppressed to countenance the truth to maintaine justice and equity Iacob being in Bethel saw a ladder which reached to heaven and the Angels ascending and descending upon it whereupon one thus noteth In the house of Bethel there is alwayes both going up and comming downe this I say not that the goers down should dismay you but the climers up incourage you So in the Princes Bethel and Court there be examples of both sorts of some that are declining and sliding backe onely seeking to make themselves great and to bee enriched by the Kings favour some there are though the smallest number which doe ascend upon this ladder not aspiring to their owne honour but using their favour to the glory of God and benefit of his Church Thus I trust your Lordships have learned to scale this ladder of honour to the which you are called to raise up those which are in the dust to set forward the truth to nourish and encourage the Preachers thereof to speake for the innocent to hold out your helpfull hand to the needy so shall your Honours ascend from step to step till you come to the top of the ladder where Christ sitteth who shall cast and tumble downe from thence all unfaithfull Stewards and cut them off to have their portion with hypocrites Matth. 24.51 but shall say unto you and all other that shall serve him faithfully herein in earth It is well done good servant and faithfull thou hast beene faithfull in little I will make thee ruler over much enter into thy masters joy Amen Your Honours ready to be commanded in the Lord ANDREW WILLET THE FIRST BOOKE OF THIS SECOND PART OF GENESIS Containing the Historie concerning the Patriarks ISAACK IACOB Hitherto hath beene continued the holy story of those three great Patriarks Adam before the floud Noah in the floud Abraham after the floud the rest of this Booke of Genesis followeth which setteth forth the life acts and death of the three other fathers Isaack Iacob Ioseph CHAP. XXV 1. The Contents of the Chapter IN this Chapter 1. Concerning Abraham his second mariage is declared with the issue thereof his children and their gifts vers 1. to 6. Then Abrahams yeares death and buriall vers 7. to 11. 2. Concerning Ismael his generations or off-spring are expressed his yeares of life his place of dwelling vers 12. to 20. 3. Of Isaack there is set downe his time of marriage the barrennesse of his wife the remedie by prayer vers 20.21 4. Concerning Esau and Iacob these things are rehearsed 1. Their manner of conception vers 22 23. 2. Of their birth 24. to 27. 3. Their divers education vers 27 28. 4. Esau his prophanenesse in selling his birth-right for a messe of pottage vers 29. to the end 2. The divers readings v. 1. Abraham had taken him another wife H.G. proceeding or adding tooke another wife caeter v. 2. Zambran Ioctan Madal Sebe S. Zimran Iocksan Madan Shuah caeter v. 3. The sonnes of Dedan were in holds tents and Islands â— the sons of Dedan Asshurim Letushim Leumim v. 4. Gephar Apher Raga S. Epha Epher Eldaha caeter v. 6. Sonnes of the Concubine C. of the Concubines caet v. 8. And fainting or wearing away H.S.C.B. he yeelded up the spirit or died T.G.P. jagaug signifieth to faint gavagh expirare to yeeld the spirit which word is here used v. 11. Isaack dwelt by the Well of the living and seeing H.B. the Well of vision S. Where the Angell of life appeared C. Beâ—r-lahairâ— G.P. the fountaine Lahoiro T. v. 12. Which Hagar the Egyptian Sarahs maid bare H. bare to Abraham caet v. 13. These the names of his sonnes H. of the sonnes of Ismael cat v. 13. Nadbehel Massa. S. Adbehel Mibsa cat v. 18. from Havilah to Agara C. from Havila to Sur. cat v. 18. he died in the presence of all his brethren H.B.P. he dwelt S.C. his lot fell T. G. naphal signifieth 〈◊〉 fall it
Thus we reade that Iames and Iohn were with their father Zebedeus in a ship mending their nets Matth. 4.25 hee trained them up in the workes of his owne vocation 2. Observ. Service of kinsmen Vers. 15. THough thou be my brother shouldest thou serve me for nought Laban was willing to â—etaine Iacob still because he was a faithfull servant which is a rare thing in kinsmen now adaies who thinke they may by authoritie helpe to consume their masters substance if they bee of kinne unto him while in the meane time they doe but loyter in their businesse Luther But Saint Paul giveth a rule for all servants whether allied to their masters or not that they should be obedient unto them in singlenesse of heart Eph. 6.5 3. Observ. Iacobs continent behaviour Vers. 20. IAcob served seven yeares for Rachel 1. Iacobs singular continencie herein appeareth that notwithstanding Rachel were continually in his fight yet before the time came he governed his affection toward her having the feare of God before his eyes and being exercised in continuall labour with frugall diet which might be a meanes to containe him in his chaste course Perer. An example it may be to fellow-servants to take heâ—d of dalliance and unchaste behaviour 4. Observ. Neglect of wife or husband in scripture is counted hatred Vers. 31. WHen the Lord saw that Leah was hated or despised c. Yet was she not simply hated for Iacob performed unto her matrimoniall duties but lesse respected than Rachel thus the Scripture counteth the neglect of wife or husband hatred It is not then enough not to breake forth into capitall hatred but they must one be heartily affected to another Calvin Husbands love your wives as Christ loved his Church and gave himselfe for it Ephes. 5.25 5. Observ. God crosseth mens preposterous affections Vers. 31. BVt Rachel was barren Thus the Lord useth to chastise and correct the preposterous affections of his servants as Iacobs love with Rachels barrennesse as God did qualifie Ionas joy in delighting too much in the shadow of his gourd by causing it to wither 6. Observ. Wives must seeke to please their husbands Vers. 32. NOw my husband will love me Leah desireth nothing more than to please her husband and to use all meanes to procure his love so should wives seeke to content their husbands and to forbeare all things that might grieve them Calvin Therefore Saint Peter especially commendeth in women a meeke and quiet spirit 1 Pet. 3.4 7. Observ. As Gods blessings are multiplied so our praises of him should increase Vers. 35. NOw will I praise the Lord She had praised the Lord before at the birth of Ruben saying The Lord hath looked upon my tribulation and of Simeon The Lord hath heard that I was hated but now upon the occasion of a new benefit she praiseth him againe which teacheth us that as Gods mercies are multiplied toward us so we should increase and goe forward in giving of thankes as the Prophet saith Sing unto the Lord a new song Isay 42.10 Calvin CHAP. XXX 1. The Argument and Contents FIrst in this chapter Moses sheweth how Iacob was increased with eight children partly by his wives maids partly by his wives by Rachels maid two vers 4. to 8. by Leahs two vers 9. to 14. then by his wives first by Leah three and the occasion expressed shee agreed with Rachel for her sonnes mandrakes vers 14. to 21. then by Rachel one vers 2â— Secondly how Iacob is increased in substance where Iacob entreth into a new covenant with Laban to have all the party-coloured and spotted sheepe for his wages to vers 35. then Iacobs device is expressed how the strongest sheepe became spotted vers 36. lastly the good successe that Iacob had in this deviâ—e vers 43. 2. The divers readings v. 2. give me a sonne S. give me sonnes or children cat v. 3. Balaam my maid H. Ballai S. C. Bilha cat I will be the nurse C. she shall beare upon my knees cat v. 8. God hath heard my prayer I desired that I might have a sonne as my sister hath and it is granted me C. God hath compared me with my sister H. God hath helped me and I am compared with my sister S. with the wrestlings of God have I wrestled with my sister and have prevailed caeter heb phathal to wrestle v. 11. happily H. good lucke G. happinesse commeth C. P. I am happy a company commeth T. G. ghadh signifieth both the latter is the beâ—teâ— as may appeare by the allusion Gen. 49. gad godad Gad an aâ—my or troupe of men c. v. 14. apples of mandragoras S. mandragoras cat flowres of love T. dudaim of dodh beloved Rachel said to Leah her sister S. Rachel said to Leah cat v. 15. Rachel said not so S. Rachel said cat v. 20. my husband will be with mee H. will choose me will dwell with me cater zabal to dwell v. 24. the Lord hath given me another sonne S. will give me G. the Lord give me yet another sonne cat v. 33. When the time of the agreement tempus placiti is come before thee H. because my reward is before thy face S. when thou commest to see my reward T. C. it shall come for my reward before thy face B.G. v. 37. the chesnut tree G. B. of the plane tree cater guarmon signifieth both he pilled white strakes leaving still the greene but the white appeared in the roddes and that which was pilled was of a divers colour S. and pilling the barke the white appeared where the places were spoyled the whole places remained greene still and thus the colour was made divers H. he pilled white strakes in them and made the white appeare in the roddes C.T.B.G. v. 40. and Iacob separated the flocke and put the rods in the troughs before the face of the rams and the white and black were Labans the rest Iacobs the flocks being separated H. he put before the sheep the whitish ram and the parti-coloured among the lambs and he separated his flocks by himselfe and mingled them not with Labans S. and hee set before the sheepe all that was spotted and blacke among Labans sheepe and set the flockes apart and did not mingle them with Labans sheepe C. he turned the face of the flockâ— toward the party-coloured among Labans sheepe so he put his flocks by themselves and put them not with Labans G. he turned the faces of the sheepe which were in the flocke of Laban toward the ring-straked c. T.B. and put them not with Labans B. turned them not toward Labans T. that is he turned Labans sheep toward the parti-coloured that they might also bring forth such but his owne sheepe he turned not toward Labans which were of one colour that they should not conceive lambs of one colour Iun. v. 41. in the first ramming time H. in the time when the ewes conceived S. in the time when the timely ewes
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
cordis quam facie corporis fairer in the light of his soule than in the face of his bodie Augustine 4. In whom appeare foure principall vertues his temperance in not being inticed no not by his Mistresse his justice in not yeelding to doe this wrong and dishonour to his Master his fortitude in not suffering himselfe by many attempts and assaults to be overcome his prudence in choosing rather at once to reject her and leave his garment than to keepe her in suspence Rupertus QUEST V. How it came to passe that Ioseph was imprisoned not put to death Vers. 20. AFter this manner did thy sâ—rvant unto me and Iosephs Master tooke him and put him in prison 1. That is an obscure colection of Rasi that Potiphars wife being in bed with her husband shewed how Ioseph would have done unto her it is not like that shee stayed so long to make her complaint but as Iosephus thinketh she sitting weeping and mourning told her tale as soone as her Lord came in 2. In that Potiphar casteth Ioseph into prison and killeh him not I neither thinke with Perer that it proceeded of his Masters love toward him nor with Musculus that hee was committed to custodie there to be kept till he received the sentence of death But I rather with Chrysostome ascribe it to Gods providence who so wrought in Pharaohs heart that hee had no such purpose to put Ioseph to death as also Iosephs innocencie might appeare for the which cause the chiefe keeper under Potiphar shewed him favour 3. It seemeth that Ioseph was put into a dungeon chap. 40.15 The word Sohar signifieth a round vaulted house such was this where the Kings prisoners lay bound and whither Ioseph was sent not of favour as some thinke but for more sure keeping and there hee lay bound with fetters as it is in the Psal. 105.18 They hold his feet in the stockes and hee was laid mirons 4. Places of Doctrine 1. Doct. The prosperitie of the righteous must bee ascribed to Gods providence Vers. 2. THe Lord was with Ioseph and he prospered Iosephs prosperitie is ascribed to Gods providence the world useth to impute such things to chance and fortune but wee must looke toward God the author of our prosperous state and moderator of our afflictions Calvin That wee may say with David Whom have I in heaven but thee and I have desired none in the earth with thee Psal. 73.25 2. Doct. Why adulterie is called a great sinne and against God Vers. 9. HOw can I doe this great wickednesse and sinne against God Adulterie is called a great sinne as Abimeleck saith to Abraham What have I offended thee that thou hast brought upon mee and my kingdome this great sinne Gene. 20.9 It is a great sinne because there is dishonor done to the husband whose bed is defiled the childeren are wronged who are illegitimate being gotten in adulterie the woman also breaketh her faith and vow made to her husband and this sinne is specially said to be against God who is the author of holy wedlocke whose institution is by this meanes violated and broken as David therefore saith Psal. 51.4 Against thee against thee onely have I sinned Muscul. 3. Doct. Feare of evill report must not make us leave our dutie Vers. 12. HE left his garment and fled Ioseph did choose rather to keepe his innocencie though it were with infamie and false report for as according to S. Pauls rule wee must not doe evill that good may come of it Rom. 3.8 So wee must not leave off to doe good though evill doe insue upon it Wee ought to use all meanes to have good report but rather than wee should hazard our faith and innocencie wee must arme our selves with Ioseph to passe by honour and dishonour by evill report and good report 2 Cor. 6.8 5. Places of confutation 1. Confut. Against Merits Vers. 21. THe Lord was with Ioseph and shewed him mercie c. Although Ioseph feared God and was a vertuous man yet this favour which he found is ascribed to Gods mercie not to any merit or worthinesse in him for although the Lord rewardeth his innocencie and integritie by this means yet was it in mercie Calvin So Iacob before acknowledged all to be of Gods mercie Gen. 32.10 I am not worthie of the least of all thy mercies and Gene. 33.10 God hath had mercie on me and therefore I have all things 2. Confut. Against the descension of Christ into Limbus patrum Vers. 22. ANd the keeper committed all the prisoners to Iosephs hand c. Pererius here maketh Ioseph a type and figure of Christ that as the prisoners were committed to his charge whom he was a great comfort unto and prophesied unto some of their deliverance so Christ descending to hell delivered from thence those which were there bound in prison Contra. Beside that such devised allegories are but simple grounds of matters of faith such as the Papists make the descension of Christ to Limbus patrum to be this comparison betweene Ioseph and Christ hath small agreement in this point 1. Ioseph was put into the dungeon as a prisoner himselfe I hope they will not say that Christ was as a prisoner in hell 2. Ioseph delivered none but foreshewed the deliverance of some but Christ must be a deliverer 3. Some of these prisoners were not delivered but condemned but Christ they say harrowed that hell to the which hee descended and delivered all 6. Places of Morall observation 1. Observ. Families and kingdomes blessed for the righteous sake Vers. 5. THe blessing of the Lord was upon all that hee had in the house and in the field Thus wee see that God blessed Potiphars house for Iosephs sake as Laban prospered because of Iacob thus houses families cities and kingdomes are blessed because of the people of God the world therefore hath reason to make much of them as Potiphar did of Ioseph not to hate and deâ—ide them as the fashion of this untoward age is 2. Observ. Beautie a deceitfull gift Vers. 6. IOseph was a faire person Ioseph by occasion of his beautie and favour was in great danger to have beene supplanted and inticed to evill which teacheth us that although favour and beautie bee a precious gift from God and as the Poet could say gratior est pulchro veniens è corpore virtus vertue hath a better grace that shineth from a beautifull face Yet there are better gifts to bee desired which bring no such inconvenience as the Apostle saith desire you the best gifts 1 Cor 12.31 Muscul Calvin 3. Observ. The three engines and weapons of harlots Vers. 7. HIs Masters wife cast her eyes upon Ioseph Wanton women have three principall weapons that they fight with prima adultera oculorum telâ— sunt an harlots first engines are her eies as here Iosephs Mistresse first casteth her eies upon him secunda verborum The second are her inticing words as here shee impudently saith come lie with mee
Ambrose The third is their impudent behaviour and continuall solliciting as here this unshamefast woman did day by day move and provoke Ioseph Vers. 10 ex Perer. 4. Observ. The occasion of evill to bee avoyded Vers. 10. HE hearkened not unto her to lie with her or bee in her companie Ioseph would avoid all occasions that might draw him into the least suspition of evill Muscul. So the Apostle saith Abstaine from all appearance of evill 1 Thess. 1.22 He that will not be inticed to adulterie drunkennesse and such like must shunne and avoid the companie of such 5. Observ. The unstable affections of the wicked Vers 14. SHee called to the men of the house This wicked womans love was turned into hatred such was Amnons filthie love or lust rather toward Thamar whom he hated as much after his uncleane act as hee doated upon her before 2 Sam. 13.15 Such are the affections of the wicked variable inconstant inhumane unstedfast 6. Observ. God visiteth his children even in prison Vers. 21. THe Lord was with Ioseph and shewed him mercie c. Though Ioseph was closed up in the darke dungeon yet God was his light and comfort as it is in the Psalme Vnto the righteous ariseth light in darkenesse Psal. 102.4 Visiâ—at deus in carcere suos God doth visit his even in prison as Christ saith in the person of his members I was in prison and ye did not visit mee Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison when at midnight they sung a Psalme unto God Act. 16.25 CHAP. XL. 1. The Method or Argument THis chapter sheweth first what favour Ioseph found for the time present at the hands of the keeper and how he was set over the other prisoners vers 1. to vers 5. Secondly how by the interpretation of certaine dreames he made away for his deliverance and preferment following where first the dreames are rehearsed unto him the dreame of Pharaohs chiefe Butler apart as also the dreame of the chiefe Baker then Ioseph expoundeth the dreames the interpretation of the one was good of the other unhappie lastly is shewed the divers successe of these dreames according to Iosephs interpretaâ—â—â—n vers 19. to the end 2. The divers readings v. 1. It happened that two Eunuches offended H. the rest have not this clause but onely that the Butler and Bakâ—r offended The chiefe Butler and chiefe Baker S. The Butler and Baker caet v. 1 The Butler and Cooke T. Butler and Baker caet aphah signifieth to bake and to seeth and dresse meat it appeareth v. 17 that he had charge of the Kings meat v. 2. Pharaoh was angrie with them H. angrie with his two Eunuches S. two princes C. officers G. B. Courtiers T. Saris signifieth both and Eunuch and geâ—ded man as likewise a principall officer or man in authoritie v. 3. He sent them into the prison of the Captaine of the souldiers H.C. of the chiefe steward G. B. praefecti satellitum master of the guard T. principis lanionum the chiefe slaughter-man P. see before chap. 37.36 of the divers readings of the word tabach v. 3. In the place where Ioseph lay S. lay bound caet the house of them that were bound where Ioseph lay bound G. the round tower T. Soâ—ar a round vaulted place v. 5. They dreamed both a dreame the same night H. both one dreame in one night S. every one his dreame catâ—r Their visions were of their dreame S. each mans dreame of a divers interpretation S. according to the interpretation thereof câ—t The Butler and Baker of the King of Egypt which were bound in prison all have this clause but the Latin v. 13. Pharaoh shall remember thee C. remember thy service H. thine office S. â—â—mber thy head or â—eavie thine head T. lift up thy head B.G.P. heb v. 16. Three baskets of meale S. filled with principall or white bread C. three white baskets G. P. three white wicker baskets B. baskets full of holes T. char signifieth white and full of holes v. 17. All kinde of baken meats for Pharaoh cat all kind of meats dressed by the art of coquerie T. see before v. 1. v. 23. He forgot his interpreter H. remembred not Ioseph but forgâ—t him caet 3. The explanation of doubtfull questions QUEST I. What the offence was of Pharaohs chiefe Butler and Baker Vers. 1. THe Butler offended c. 1. This Butler and Baker that offended were not the under officers and therefore they which were set over them were punished as R. Ephraim Carus thinketh for it had not beene justice to punish one for an others fault but the same parties which offended were committed 2. Neither was this their offence because Pharaoh found a flye in the cup and a little stone in the bread as some Hebrewes imagine it is not like that so wise a Prince would punish so small offences with death some thinke they had attempted the chastitie of Pharaohs daughters but it is most like that it was some conspiracie or treason against the life of Pharaoh as we reade in the booke of Esther that two Eunuchs conspired against Assuerus Mercer QUEST 2. How the chiefe Butlers head is said to be lift up Vers. 13. WIthin three daies shall Pharaoh lift up or leavie thy head c. 1. Iunius exposition here is too curious that referreth this to that use and custome of tables made with rowes and ranks of holes with pegges against the which were written the names of the officers with their ministerie and services and that this peg is called the head and the boord or table the base or seat to the which the peg should be removed which signified the restoring of him to this place againe 2. I had rather with Mercerus understand by lifting up or leavying the head the numbering of him among the rest as the phrase is used Exod. 30.12 When thou liftest the head of the children of Israel that is takest the summe of them 3. But we neede not search further than with Musculus to take the plaine and ordinarie sense who by lifting up or leavying the head understandeth his advancement and restoring to his former condition as the head of Ioachim King of Iudah is said to be lift up when he was delivered out of prison 2. King 25.27 QUEST III. Whether Ioseph offended in making request to the Butler to remember him Vers. 14. HAve me in remembrance c. 1. The Hebrewes doe reprehend Ioseph for trusting to this meanes of his deliverance say that for this cause he was chastised with two yeares longer imprisonment to the same purpose writeth Augustin serm 82. de temp But although Ioseph was content to use the meanes which was offered yet there is no doubt he relied upon Gods providence still theerfore Ioseph is here reprehended without cause 2. Neither doth he make sale of his spirituall and propheticall gift
be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people Genes â—5
can save and destroy Iam 4.12 Onely God that gave unto man his life hath power to take it away and therefore otherwise than God hath given direction either by particular precept or generall rule the life of man is not to bee taken away 3. And seeing Magistrates are but Gods Ministers Rom. 13.4 they must execute justice according to his will for it is required of a disposer that he bee found faithfull 1. Cor. 4.2 but Gods will otherwise appeareth not than in his word 4. And seeing whatsoever is not of faith that is firme perswasion is sinne Rom. 14.23 and faith must be grounded upon the word as being wrought by the word Rom 10.17 how can the Magistrate approve his acts of justice as in the sight of God unlesse hee can warrant the same by the word 2. Neither yet can I consent with those which thinke that the punishment inflicted by Moses for the breach of the morall law together with the morall law is imposed upon Christian Magistrates as it is not lawfull to punish adulterie otherwise than by death nor simple theft by death but by restitution Piscator praefation in Exod. for if this were so then the Gospell should overthrow the policie and institution of divers Common-wealths which of a long time have continued but God is the author of peace not of confusion 1. Cor. 14.33 2. Mardoche and Daniel having place of government under the Persian Kings did no doubt minister justice according to the lawes of that countrey 3. Our Saviour Christ commanding to give tribute to Caesar and injoyning obedience to the higher powers which did beare the sword and that for conscience sake Rom. 13. seeme to give approbation to the lawes of nations maintaining right and tending to equity 4. Our Saviour himselfe observed not the judicials belonging to the morall law for whereas he that gathered stickes upon the Sabbath was stoned to death by Moses yet out Saviour excuseth and defendeth his Apostles who did as much as the other in rubbing the eares of corne for their necessity Matth. 12. yea hee giveth a rule that for fornication onely and adulterie it was lawfull for a man to put away his wife Matth. 19. which exception needed not if either in fact then or in right afterward adulterers and adulteresses were to bee punished by death If it be answered that Christ tooke not upon him the office of the Civill Magistrate to impose corporall punishment yet would not our Saviour have defended his Apostles nor yet by silence have left them unreproved for neglect of the law 3. Wherefore the best resolution is that the morall judicials of Moses do partly bind and partly are left free they do not hold affirmatively that we are tied to the same severity of punishment now which was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates ruling now under Christ the Prince of peace Isai. 9. that is of clemencie mercie may abate of the severitie of Moses law mitigate the punishment of death but they cannot adde unto it to make the burthen more heavie to shew more rigour than Moses becommeth not the Gospell to extend more favour is not unbeseeming of these two assertions my reasons are as followeth 1. That which Ambrose urgeth out of the mouth of Luke how our Saviour reproveth his Disciples because they would have had fire come downe upon the Samaritanes upon the which example hee thus inferreth Ostenditur nobis non semper in eos qui peecaverunt vindicandum quia nonnunquam amplius prodest clementia tibi ad patientiam lapso ad correctionem It is shewed us that alwayes vengeance is not to bee taken of those that offend because oftentimes clemencie is more profitable for patience in thee and amendement in the offender And this collection is ratified by the answer of our Saviour in that place The Sonne of man is not come to destroy mens lives but to sâ—ve them Luk. 9.55 2. Augustine urgeth the example of Christ who suffered the woman taken in adâ—â—tery to escape without punishment of death Ioh. 8. Whereupon hee inferreth that the adulter◠〈◊〉 not now to bee put to death but to live rather to be reconciled to her husband or to come 〈…〉 the usuall answer is that our Saviour doth not here abrogate the Law against adultery 〈◊〉 only to meddle with the Magistrates office Piscator Ans. Neither doe wee say that Christ abrogateth that law but leaveth it free and taketh away the necessitie of it And though Christ exercised not the Magistrates office in his owne person yet in this case it had not beene impertinent to have given direction to have her before the Magistrate as in another case he sendeth the leper to the Priest Matth. 8.4 if it had pleased him to impose still the severitie of the law yea our Saviour sheweth by his answer Let him that is amongst you without sinne cast the first stone at her Ioh. 8.7 that hee would not have them such strait executors of the rigour of Moses law upon others but rather to bee severe judges of themselves and with charitable affection to support the frailty of others to the which themselves were subject 3. Further the difference betweene the times of the Law and of the Gospell must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8.15 then they which came neere the mount where the morall Law was given were stone or stricken thorow with darts whether man or beast Heb. 12.20 but it is not so now then the bloud of Abel cryed for vengeance but the bloud of Christ now calleth for mercie and so speaketh better things than that of Abel Heb. 12.24 Therefore to mitigate the severitie of Moses Law in some cases yet not leaving sinne unpunished nor by connivence cherishing the same it is more sutable to the profession of the Gospell of peace and mercie Wherefore I here say with Chrysostome Vbi paterfamilias largus est dispensator non debet esse tenax Where the master of the house is bountifull the steward must not be sparing Melius est propter misericordiam rationem reddere quà m propter crudelitatem It is better to be called to account for too much pitie than for cruelty 4. The continuall practice of the Church sheweth as much that the rigour of Moses judicials is mitigated S. Paul willeth the incestuous man only to be excommunicate 1. Cor. 5. it seemeth then there was no law in force to put such to death nor in Cyprians time who thus writeth Quidam episcopi in nostro provincia c. Some Bishops in our province have altogether shut up penance against adulterie Nor after that in the time of the Eliberin Councell which was held under the reigne of Constantine where it was decreed can 9. Moechatus post
might be stirred up to pray to God for their deliverance and to long for the land of Canaan 3. That God might take just occasion to shew his judgements upon Egypt 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke 5. That Gods goodnesse and power might be seene in supporting his people and increasing them even in the middest of their affliction 6. That the Israelites remembring their cruell bondage in Egypt should have no mind to goe thither againe For seeing this notwithstanding if some rebellious of them attempted to make them a Captaine and to returne into Egypt Numb 14. what would they have done if they had lived in all fulnesse and pleasure there Perer. QUEST XIV Whether the Mid-wives were Egyptians or Hebrew women 15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women 1. Those Mid-wives were not Egyptian women as Iosephus thinketh to whom Pererius subscribeth with others as Aretiuâ— Simlerus for they were such as usually ministred to the Hebrew women as the text sheweth before this time and it is not to be thought that the Israelitish women had no Midwives of their owne besides their religion sheweth as much because they served God that they were Hebrew Mid-wives and the derivation of their names doth give conjecture thereof Shiphrah is derived of Shaphar to be bountifull to adorne and Puhah of Pahah to crie out a name fitting a Mid-wife that is best acquainted with the crying of children and whereas Iosephus giveth this reason because the Hebrew women would have beene partiall for kindred saith it may seeme no more unlikely that Pharaoh useth Hebrew women whom he might thinke for the feare of their life would obey his commandement then he did set Hebrew taske-masters over the rest of the Israelites Exod. 5.15 who might have beene thought also no indifferent overseeers I therefore rather thinke with Augustine that those Mid-wives were Hebrew women than Egyptians 2. Yet could they not be Iocabed Moses mother and Miriam Moses sister as some Hebrewes who was too young not above seven yeere elder than Moses to be imployed for a Mid-wife Simler QUEST XV. Why Pharaoh onely giveth his cruell charge to two Mid-wives THese two Mid-wives are named 1. Not as Cajetan because they attended onely upon the nobler sort of the Hebrewes whose children especially Pharaoh intended to cut off for Pharaohs charge is generall to kill all the male children 2. Nay there were many more called as Perer. but these named as the more famous 3. But these were the chiefe and had the charge and command over the rest and from them they are to take their direction Pellican Vatablus and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives it appeareth to be otherwise that among the Grecians there were some to whom the choise care of that businesse was committed as Plutarch testifieth and that publike schooles were kept for that service Iun. in Analys 4. Now it is easie to guesse why the male children were commanded to be put to death rather than the other 1. Because they feared not any rebellion or insurrection by that sex 2. They were fairer than the Egyptian women and so they might keepe them for their lust 3. They were industrious in spinning and needle work and for that cause might be kept for their service Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children or Herod in slaying the infants or then Astâ—ages and Aâ—â—lius that would have destroyed Remus and Romulus for these did not make a generall edict against the children of an whole nation as Pharaoh doth nor yet surprised infants newly borne Borrh. QUEST XVI Whether the Mid-wives made a lie and are therein to be justified Vers. 19. A And the Mid-wives answered Pharaoh because the Hebrew women are not c. The most doe hold that the Midwives doe here make a fained excuse by an officious lie 1. And of them which thus thinke most are of Augustines opinion that the Mid-wives herein offended because no lie being against the truth is just yet God rewarded them not for their dissembling but for their mercy remunerata est benignitas mentis non iniquitas mentientis the benignitâ—e of the mind not the iniquitie of the lie was rewarded so also Simler Borrh. with others and Augustine addeth this reason that if many times the works of the flesh are pardoned for the works of mercy that follow after much more merito misericordiâ— dimittuntur qua propter misericordiam committuntur for mercy sake those things are remitted which because of mercy are committed 2. Others thinke that the Mid-wives were hindred by their lie and that which might have beene eternall in terrenam est compensationem declinata was because of the lie turned into an earthly recompense Gregorie But seeing the feare of God hath not onely the promise of this life but of the next and the Scripture testifieth of these Midwives that they feared God it is spoken without warrant that they were onely temporally blessed 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious though not of an eternall yet of a temporall reward Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia sed benevolentia Their fallacie was not rewarded in them but their mercie 4. Rupertus doth simply defend this dissimulation and holdeth it to be no sinne because it proceeded of charitie and God rewarded it and as well may Rahab be condemned for making the like excuse Iosh. 2. Cont But these reasons are very weake 1. This excuse proceeded not of charitie but from feare and though it did charitie must be alwayes joyned with veritie otherwise it is inordinate 2. Their mercy onely was commended and their infirmitie by Gods mercy pardoned 3. Not Rahabs infirmitie but her faith is commended if her excuse were untrue 4. But as Rahab may in that place be defended to have made a true excuse speaking of some other men that were departed from her which came to her house so here also the Mid-wives may say true that the Hebrew women having secret notice from the Mid-wives might be delivered in secret before the Mid-wives came Iun. And it is not unlike but as they were chaster than the Egyptian women so God might give them more strength and speedier deliverance Pellican Here it will be objected that it is said the Mid-wives preserved the men children because they feared God vers 17. and therefore it is like they were present Simler But this may be understood of the care that they had of the infants by whose meanes they were preserved Vatab. For otherwise it was not possible that these two in their owne persons could be present at every womans travaile to save the children QUEST XVII How the Lord is said to make
violate our conscience and to things displeasing unto God to please men But herein the Apostles resolution must stand that it is better to obey Grd than men Acts 4.19 5. Places of confutation 1. Conf. Touching the name of Masse THerefore did they set Princes or Officers of the tribute over them The Hebrewes call tribute missa of messas which signifieth to melt in which sense the Popish Masse may very well be so called for they have melted away all true religion and devotion by that idolatrous invention and they have made it a right masse indeed to draw tribute and advantage unto them from the people and wasting and melting their substance by such cunning fraud 2. Conf. against merits Vers. 20. GOd therefore prospered the Mid-wives Pererius upon these words confuting the opinion of Gregorie that these Mid-wives because of the lie which they made deserved a temporall blessing saith that considerig that they truly feared God and that this worke of mercie which they shewed proceeded of the grace of God Sine dubio meruerunt vitam aeternam Without all doubt they merited eternall life Disput. 10. in 1. Exod. numer 4.5 But this is an unsound assertion for seeing this act of mercie was blemished with their infirmitie in telling a lie as Pererius himselfe thinketh in which regard they had need of Gods mercie as Augustine saith Deus pro misericordia ignoscebat mendacio God of his mercie pardoned the lie how then could one and the same act include both merit and require mercie for grace and workes cannot stand together as the Apostle sheweth If it be of grace it is not of workes else were grace no more grace Rom. 11. 6. These two reasons doe evidently convince that we deserve nothing at Gods hand both because our best works are imperfect and have need of grace to pardon the imperfections thereof and beside we are the Lords bounden servants we doe no more than our dutie when we doe our best and even then also wee are unprofitable servants Luk. 17.10 God indeed crowneth our good works but rather of his goodnesse and mercie than our deserving whose mercie is seene in his gracious promising and his righteousnesse in his faithfull performing 3. Conf. against good works before grace or without grace NOw Bellarmine further by this example of the Mid-wives whom he supposeth to be Egyptians and so Gentiles thus rewarded of God for this their act of mercy would prove that men naturally may performe some good morall worke without any speciall helpe of Gods grace if they bee not urged and pressed by some tentation Lib. 5. de gratia lib. Arbit cap. 9. Contr. 1. He taketh that as granted which is before denied that they were Egyptians I have proved before quest 14. that it is more like they were Hebrew women 2. It is an erroneous speech that in this good worke they were not assisted with Gods grace For the text sheweth that it proceeded from the feare of God which cannot be without Gods speciall grace and assistance and Pererius well confesseth that they were adjuta per interiorem earum animis infusam gratiam helped by inward grace infused into their mindes Ibid. 3. This example is unfitly alleaged for here they were assayled by a manifest tentation the danger of their lives in disobeying the King and therefore according to Bellarmines owne position they could not doe this good worke without the speciall helpe of God 6. Places of morall use 1. Mor. For their comfort that die in exile Vers. 6. NOw Ioseph died and all his brethren All these died and obtained not the promise and they died out of their countrey It should not therefore seeme a grievous thing unto the children of God if they end their dayes in a strange countrey in exile or banishment or upon other occasions For the earth is the Lords and the fulnesse thereof Psal. 24.1 Ferus 2. Mor. God turneth affliction to the good of his children Vers. 12. THe more they vexed them the more they multiplied God can turne affliction to the best prosperitie our owne corruption maketh oftentimes hurtfull unto us but affliction by Gods goodnesse becommeth fruitfull and profitable unto us as the Prophet David saith Before I was afflicted I went astray Psal. 119.67 3. Mor. God overturnes the counsell of the wicked Vers. 12. ANd they were more grieved Thus we see how God is able to disappoint and overturne the counsels of the wicked the Egyptians thought by thus oppressing the Israelites to breed their owne quietnesse and now seeing the children of Israel to increase the more they are so much the more grieved and discontented Thus God turned the counsels of Pharaoh against the Israelites of Saul against David of the Jewes against Christ upon their owne head Simlerus CHAP. II. 1. The method and parts of the Chapter IN this Chapter is set forth the condition of the instrument which God prepared for the deliverance of the people to verse 23. and of the people which were to be delivered For the first Moses is set forth first in his infancie where is shewed his nativitie vers 1 2. his conservation by the naturall care of his mother v. 3. and sister v. 4. and the supernaturall instinct of Pharaohs daughter who taketh up the childe v. 6. then his education to vers 10. Secondly in his mans estate where his publike actions are described both in shewing himselfe a Judge in being revenged of the Egyptian and a mediatour betweene his brethren to vers 16. and his private comming to Midian vers 20. and his mariage there both with the occasion thereof his cohabiting with Revel and the introduction thereunto his kindnesse shewed to his daughters to vers 21. and the fruit of his mariage the birth of his sonne For the second there is declared the complaint of the Israelites for their bondage vers 23. the mercifull inclination of God vers 24 and fatherly condescention unto them vers 25. 2. The divers readings Vers. 3. Tooke for him an arke of bulrushes Iu. A.P.B.L. rather than of reed S. of papyr that is of that kinde of stuffe whereof they made papyr the word is goma another word is used in the end of the verse for reed Vers. 14. Speakest thou this to kill me Iu. A. better than thinkest thou to kill me G. or intendest B. or wilt thou kill me L.S. the word is Amar to speake Vers. 15. And Pharaoh heard of this matter G.I.A.P. rather than heard of it B. or heard this speech L.V. or this word S. Dabar signifieth both the first rather for Moses speech offended not but his act Vers. 16. The Prince of Midiam had seven daughters I. C. rather than the Priest G. B. cum cater Cohen signifieth both and it seemeth he was both Prince and Priest as they used to be in those dayes Vers. 17. Drove them away I. that is the servants which attended upon Revels daughters for it is put in the
〈…〉 quodâ—â— futurum est I am whatsoever was is and is to come And Thaâ—â—s Mileâ—â—us being 〈◊〉 what God was said Quod semper est neque principium habâ—ns neque finem That which alwayes 〈◊〉 having neither beginning nor end Plutarch also writeth that it was written in the doore of the Temple of Apollo 〈◊〉 T is es Thou art And Plato in Timaec saith Id solum esse quod est prorsus immutabile That only is said to be which is immutable but those things which are mutable and changeable may rather be said not to be than be For these and other such divine sentences in Plato some have thought that Plato either had read himselfe the bookes of Moses or had conferred with some Hebrewes while he sojourned in Egypt And this seemeth to be the more probable because Aristobulus who flourished in the time of the Macchabees writing to Ptolemer Philomâ—tor saith that Moses bookes were translated into Greeke before the time of Alexander the Great and that Pâ—tlhagoras and Plato had received many things from thence Clearchus also one of Aristotles schollers testifieth that Aristotle had conference with a certaine Jew a wise and learned man of whom he learned many things Ex Pererio QUEST XXVI Of the name of God Iehovah whether it be ineffable Vers 15. IEhovah the God of your fathers c. this is my name for ever c. 1. The Hebrew Cabalistes will have the word gholam being here written without vaâ— not to signifie for ever but rather hid whence they would gather that the name of Iehovah is ineffable and not to be uttered But beside that not gholam but ghalum with shâ—erk signifieth hid the words following unto all ages doe shew that it must be here read for ever the latter words expounding the former Indeed the name Iehovah is ineffable but in regard of the signification thereof for who can declare the essence of God not of the letters or syllables Simler 2. This name Iehovah signifieth the same with Eheje being added as more usâ—all and better knowne and it betokeneth two things principally both the eternity and alwayes being of God and his cause of being to all other things both efficienter formaliter and finaliter as the efficient cause from whom the formall through whom the finall for whom all things are Iun. 3. And this name Iehovah betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing the third in being constant to fulfill his promises Borrhaius 4. This name Iehovah iâ— alâ—o incommunicable to all other Elohim is given sometime to Angels sometime to Judges upon earth But Iehovah is peculiar to God and therefore the Messiah is very God to whom this name is given in Scripture 5. Beside some Hebrewes thinke that the Messiah should at his comming reveale and make knowne this name of Iehovah to the world and so our Saviour commandeth his disciples to baptise else in the name of the Father Sonne and holy Ghost which name of the Trinitie is comprehended in Iehovah Simler The first letter Iod they would have to signifie the Father the second â—e the Sonne the third being vaâ— the holy Ghost and the second he the humanity of the Sonne Osian QUEST XXVII Why Moses is bid to gather the Elders together Vers. 16. GOe and gather the Elders 1. The Elders not in age for such a great number of aged folke among 600. thousand could not well be gathered together Simler But the Elders in office either for government or instruction which president Moses followeth Chap. 12.21 and Chap. 19.7 Iun. For although their state was now confused and out of order which was afterward by Moses reduced to a perfect forme yet there was a kinde of government among them in Egypt as may appeare chap. 5. where officers of their brethren were set over them Simler 3. The elders therefore must first be acquainted with the Lords message both because it was not safe to impart it to the ignorant and unruly multitude who would have given no great regard Pellican as also that the Elders and rulers by their example and perswasion might draw the rest Ferus QUEST XXVIII Why they make request but for three dayes journey Vers. 18. LEt us goe three dayes journey in the wildernesse 1. In that they went further than three dayes journey they did Pharaoh no wrong for they were not his subjects but he usurped authority over them and beside they therein followed the Lords direction that went before them 2. Yet notwithstanding they dealt not deceitfully with Pharaoh for it was not necessarie that they should impart their whole councell to their enemies the truth is not wholly at all times to bee uttered it may in part bee concealed as the Lord gave Samuel instruction when he went to anoint David 1. Sam. 16. Iuniuâ— 3. The Lord therefore would have them cautelously and prudently to propound their message that they would goâ— but three dayes journey and into the wildernesse which was in some sort under Pharaohs jurisdiction that the request being so reasonable if Pharaoh should deny it he might be left without excuse Ferus QUEST XXIX How the people is said not to have sacrificed in the wildernesse THat we may sacrifice unto Iehovah Yet the Prophet Amos denieth that they sacrificed unto God in the wildernesse for the space of 40. yeeres but carried the tabernacle of Moloch Amos 4.26 and Act. 7. This then is to be understood not simply and absolutely but in part that they did not sacrifice unto God as they ought but that many of them were Idolaters and polluted with the superstitions of Egypt so the Lord denieth that he required of them to tread in his Courts Isay 1.12 or to offer sacrifice and yet he commanded such things so he saith I will have mercie and not sacrifice that is not sacrifice alone without mercie Simler QUEST XXX How it is said that Pharaoh should not let them goe no not with a strong hand Vers. 19. HE will not let you goe yea not with a strong hand 1. The most reade but with a strong hand that is being forced by the mighty hand of God sic Lat. Pagnin Septuag Simler Ferus but then it should be im lo unlesse except not velo which signifieth neither 2. Some doe understand this strong hand of the Israelites that Pharaoh will let them goe but not with a strong hand that is with their armies and forces 3. Some referre it to Pharaoh that hee would not let them goe because by a strong hand that is by his armies and forces hee was not able to keepe them still 4. But the most proper sense and meaning is that Pharaoh no not with a strong hand referring it unto God should let them goe that is hee should stand out a great while notwithstanding the plagues which should be sent upon him but at the length he should yeeld So his heart was obstinate during
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
Priests of the Philistims thus say Wherefore harden yee your hearts as the Egyptians and Pharaoh hardned their hearts when he wrought wonderfully among them 1. Sam. 6 6. 6. That the Hebrewes by the remembrance of these great workes should bee kept in obedience to the law of God as it is therefore set before the ten Commandements Exod. â—0 2 7. That the just confusion and subversion of the Egyptians might bee made manifest to all men that hardned their hearts notwithstanding such grievous plagues Perer. QUEST XXXII Who were exempted from the plagues of Egypt FUrther it will be inquired who were exempted from these plagues in Egypt whether they were generally upon all 1. It is certaine that all the Israelites that dwelt in the land of Goshen were exempted wherein three things are to be considered first that although this exception and reservation bee expressed only in five plagues as in the swarmes of noisome flies and beasts chap. 8.23 in the murrane of the cattell chap. 9.7 in the haile chap 9.26 the thicke darknesse chap. 20.23 and in the destruction of the first borne chap. 12.23 Yet by the same analogy it is to be understood that the Israelites were also freed from â—he rest of the plagues Secondly mention is first made of this privilege in the fourth plague when the Sorcerers were hindred from working for this cause that whereas before they tried their skill in their counterfeit signes in the land of Goshen for in all Egypt the plagues overspread and from thence it is like that they had the water which they turned into bloud now it is insinuated that they had no longer power to doe any such thing no not in the land of Goshen as they had before Thirdly not onely the persons of the people of Israel were free as Exod. 12.23 from the death of the first borne but even their cattell chap. 9.7 and their ground the land of Goshen where they dwelt chap. 8.22 2. Another sort is likely also to have beene exempted from these plagues namely such strangers as sojourned of other nations in Egypt for the story runneth upon the Egyptians that they were plagued because they only were guilty of the wrong done to the Lords people the other that were not accessary might either withdraw themselves out of Egypt seeing the hand of God so heavy upon them or they might through the mercy of God be spared 3. Whereas these plagues did most of all light upon Pharaoh and next upon the Ministers and Officers of his Kingdome as the chiefe authors of the affliction of the Israelites and then generally upon all the common sort of people who executed the Kings cruell edict for the drowning of the Hebrewes children Exod. 2.23 yet wee are to thinke that although in other generall plagues which came upon Israel many righteous persons did suffer in the calamity of the City as in the destruction of Jerusalem and the Babylonian captivity yet that in these universall plagues they that feared God of the Egyptians were spared as is expresly mentioned in the seventh plague that they which feared the word of the Lord among the servants of Pharaoh were delivered from it chap. 9.20 that hereby it might appeare that the Egyptians were punished for their cruelty towards the Lords people Perer. QUEST XXXIII Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues BUt it is more doubted of the Egyptians which dwelt among the Israelites in the land of Goshen for they were mingled together as is evident chap 3.22 whether they were freed from these generall plagues 1. Thostatus thinketh thaâ— they also tasted of all the plagues as well as the rest of Egypt because their hatred was no lesse towards the Lords people But in some plagues as in the fourth of the swarmes and in the seventh of the haile it is affirmed that there were none in the land of Goshen If the Country were freed then the inhabitans also and though these Egyptians that cohabited were haters of them also yet the Lord might spare them for his peoples sake because some plagues should also have touched the Israelites if they had fallen upon their neighbours as the haile and lightning 2. Augustine thinketh that the Egyptians inhabiting Goshen were free from all the plagues but the last upon the first borne because this was upon their persons the other upon the ground it selfe wherein Goshen was privileged quaest 44. in Exod. But this is not like neither for in the fifth plague only the cattell and beasts of Israel are preserved from the murrane chap. 9.4 the beasts of the Egyptians though dwelling among Israel cannot bee said to bee the cattell of Israel 3 Wherefore this distinction and difference must bee made that all those plagues which might be inflicted upon the persons or substance of the Egyptians without any damage or annoyance to the Israelites among whom they dwelt did as well fall upon them as other Egyptians as such plagues as their persons were smitten with as the sixth of botches and sores and the tenth of the first borne as also which fell upon their cattell as the fifth plague likewise the ninth plague of darknesse come upon the Egyptians also who as it is observed Wisdome 18.1 did heare the Israelites but saw them not even the Egyptians which were neighbours to the Israelites felt of that plague also But from the other plagues which were an annoyance to the ground it selfe and to all the inhabitans even the Egyptians also were freed that cohabited with them as from the plague of waters turned into bloud for herein the Egyptians there dwelling could not be punished but the harme would likewise redound to the Israelites such were the plagues of the frogs lice swarmes haile grashoppers which were noisome to all the inhabitants where they fell and in some of these plagues it is expressed directly that the land of Goshen was free as chap. 8.22 in the 4. plague of the swarmes and in the 7. of the haile chap. 9.26 QUEST XXXIV Of the diversity in the manner of the plagues THe last of these generall considerations is both of the divers manner of inflicting these plagues and of Pharaohs divers behaviour that is for the diversity of the plagues some of them were sent upon their persons as the 6.9 and 10. some upon their cattell as the fifth some upon their fruits as the seventh some upon the water and the earth as the rest some continued seven dayes as the first some three as the ninth most of them but one as is shewed before Quest. 29. Some of them are sent without any warning given before as the third plague chap. 8.16 and the sixt chap. 9.8 and the ninth chap. 10.20 Some plagues are expresly mentioned to have beene removed by the prayer of Moses as the second of frogs chap. 8.9 the fourth of swarmes chap. 8.30 the seventh of haile and lightning chap. 9.33 the eight of the
grashoppers chap. 10.19 the other plagues have no such note But it is like that when a new plague came the former ceased QUEST XXXV Of Pharaohs divers and variable behaviour 2. AS touching Pharaohs behaviour it was very variable and divers at the first comming of Moses he was at defiance with God and said hee knew him not chap. 5. At the first the third the fift and sixt plague he was nothing at all mollified but his heart was hardned still in the second the fourth the seventh the eight and ninth he somewhat yeelded and made some semblance of repentance yet all was but in hypocrisie So in dismissing the people of Israel hee was of divers mindes first hee would give them leave only to sacrifice in the land of Egypt chap. 8.25 then he would grant them to goe into the wildernesse to sacrifice there but they must not goe farre away chap. 8.28 afterward he would let the men only goe neither the women nor children chap. 10. ver 10.11 then he giveth leave for the children to goe also but their sheep and cattell should stay behind chap. 10.24 at the last he is content they shall all goe with all they had chap. 12. Perer. QUEST XXXVI Why the Lord sent divers plagues upon Pharaoh not destroying him at once NOw it pleased God whereas he could have destroyed Pharaoh and all the Egyptians at once yet to multiply his plagues for these causes 1. That Gods mercy might appeare in giving unto them time of repentance and not consuming them together 2. And by this variety of plagues and judgements the omnipotent power of God is set forth 3. This also addeth to the affliction and misery of the Egyptians that were not cut off at one blow but by this diversity of plagues their punishment was made so much the more grievous 4 Hereby also Pharaohs obstinacie and hardnesse of heart is made manifest that could by no meanes relent notwithstanding so many plagues Of the first particular plague of turning the waters into bloud QUEST XXXVII Why Aaron is sometime the minister of the plagues and not Moses Vers. 20. HE lift up the rod. That is Aaron 1. Not as the Hebrewes because it was not meete that Moses who was saved out of the waters should bring a plague upon the waters for Aaron also was the minister of the other plagues 2. Neither was it for â—his as Ferus that Moses should not be thought to doe it also by sorcery for they might have had the like suspition of Aaron 3. But this was Godâ— institution and appointment that Moses should speake to Aaron in the name of God and Aaron should be his Prophet chap 7.1 both to speake unto Pharaoh and to shew the signes which both belonged unto Prophets And therefore whereas vers 19. Moses is bid to take the rod it was to deliver unto Aaron Iun. 4. Beside also this might be some reason thereof Aaron was minister of the plagues and of judgement Moses of mercie for he specially prayed unto God to remove the plagues as chap. 8.12 and 30. chap. 9.33 QUEST XXXVIII Why the first plague beginneth in the water HE smotâ— the water The first plague beginneth in the water 1. Philo thinketh because the Egyptians held the water to bee the beginning of all things therefore the Lord causeth his plagues to begin there 2. Rather because they put their confidence in Nilus and gave divine honour unto it and superstitiously adored the Crocodile therein therefore the Lord doth punish them there where their confidence and supposed strength was Perer. 3. As also because water is one of the most necessary things that belongeth to mans life and specially Nilus in Egypt whereby their grounds were watered the plagues begin there to shew the power and severity of God Simler 4. As also this plague hath some correspondencie with their sinne of cruelty 1. As they sinned in the water by the murdering of the innocents so are they punished by water 2. Because they caused the infants to dye in the water the fish also dye there 3. As they abhorred the Israelites so the waters become horrible and loathsome 4. As they shed the bloud of Innocents so they are constrained to drinke bloud Ferus Unto this story doth the Evangelist allude in the Revelation where the third Angel powreth out his viall and crieth For they shed the bloud of thy servants the Prophets and therefore hast thou given them bloud to drinke chap. 16.6 5. This turning of the waters into bloud did also portend the destruction of the Egyptians which last of all was fulfilled but first of all threatned Fer. QUEST XXXIX The greatnesse of this first plague THe greatnesse of this plague appeareth 1. Because it was generall over all Egypt only the land of Goshen excepted where the water was not changed as Iosephus thinketh this is more than Satan can doe for he is but in one place at once and only worketh where he is present but here the power of God changeth all the water of Egypt at once whereas Aaron stretched out his hand but over one place Ferâ—â— 2. Philo maketh this corruption of the waters more generall he thinketh that all Nilus was turned into bloud even from the first head and spring thereof but that is not likely for Nilus springeth from certaine Mountaines in Aethiopia and runneth a great way thorow the Aethiopians land then by this meanes Aethiopia should have beene plagued as well as Egypt whereas the Scripture onely maketh mention of the land of Egypt to be thus plagued 3. Beside not onely the river but all lakes and pondes and vessels where they used â—o gather the water of Nilus to refine and cleanse it and to make it more potable were corrupted Sim. 4. The waters were changed into very bloud such as commeth out of the body insomuch that many died of thirst Philo. And they that dranke of it were exceedingly pained Iosephus 5. Yea because not bloud but water is the element of fish they also are choked and by them the water was more putrified which judgement was so much the greater because the Egyptians doe most feede of fish Simler 5. And this maketh the miracle more strange that the water of Nilus running cleere along thorow a great part of Aethiopia when it came to the coasts of Egypt it there changed both his colour and substance being turned into bloud Perer. QUEST XL. Whence the Sorcerers had the water which they also turned into bloud Vers. 23. ANd the Enchanters of Egypt did likewise Whence the Magicians of Egypt should have this water which they turned into bloud all the waters of Egypt being converted and altered already much question there is and great diversity of opinion 1. Yet doe I not thinke with Theodoret that they had these waters out of the sea which was not farre off for that was no potable water apt for drinke and those kinds of waters Moses changed not they are said to doe 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
Chaldeans S. Paul in his Epistles citeth the saying of Aratus Epimenides and Menander Perer. QUEST XLIX Of the number of the Israelites that went up out of Egypt Vers. 37. ABout six hundred thousand men of foot 1. Because the Latine translator readeth ferè almost six hundred thousand Pererius thinketh that there wanted some of this number But that is not like for seeing within one yeere they were numbred to six hundred thousand three thousand five hundred and fifty men Exod. 38.26 it is like that at their comming out of Egypt they were not under that number 2. Neither yet doe I consent unto Thostatus who thinketh there were about 635000. and odde for he to justifie this number alleageth the corrupt Latine text which readeth Exod. 32.28 that there fell of the people which were slaine of the Levites viginti tria millia three and twenty thousand which number he would have added to this summe here set downe whereas in the originall mention is made only of three thousand and so also the Chalde and Septuag reade and it must be admitted for a great oversight in the Latine interpreter to reade three and twenty thousand for three thousand to say that Hierome followed the true Hebrew coppy which might since be corrupted and that the Latine is in many places more perfect now than the Hebrew as Thostatus alleageth is to ground an uncertaine conceit upon meere imaginations and supposals for is it not like that the Hebrew Scriptures should be kept freer from corruption than the Latine seeing that the Jewes which are otherwise adversaries to the Christian faith have beene most diligent keepers of the old Testament and if this be admitted that the fountaines are corrupt and impure there will be no certainty of the Scriptures And further that place of the Apostle 1. Cor. 10.8 That there fell in one day three and twenty thousand doth not helpe Thostatus for there the Apostle speaketh of those that were slaine for the fornication committed with the daughters of the Midianites at Baal Peor Numb 25. where though the number agree not in shew with the Apostles account for Moses maketh mention of 24. thousand the Apostle nameth 23. thousand the right solution is not to say with Thom. Aquin. that it is the fault of the writer or with Lyranus and Cajetane that the number of 24. thousand includeth also 23. thousand as the greater number containeth the lesse but the Apostle only comprehendeth those which were slaine with the sword whereas Moses putteth together not only them but those also of the chiefe which were commanded to be hanged which might bee about a thousand Iun. 3. Therefore I thinke rather with Iosephus that there were full out 600. thousand not fewer but rather more for as Thostatus therein well collecteth there were numbred not long after within a yeere and 14. dayes in the first day of the second moneth 603550. men of warre from 20. yeeres and upward Numb 1.46 in which number the Levites were not counted who from 30. yeere old to 50. yeere made 8580. Numb 5.48 4. This number also is only of these which were fit for warre as appeareth in the summes of the people taken afterwards Exod. 38.26 and Numb 1. so that the women and children are excepted out of this number Now according to the common estimate they that are fit for warre in any country are as two first partes of the whole as forty is to an hundred then â—y this proportion as 40. is to an 100. so six is to fifteene there being then 600. thousand fighting men the whole summe comprehending women and children will amount to 1500. thousand beside the great numbers of other people and strangers among them which might make the whole number above 2000. thousand 5. Herein appeareth the wonderfull blessing of God in increasing seventy persons to such a multitude in the space of 215. yeeres for so long was it and no longer from the comming downe of Iacob into Egypt unto their going out And thus the Lord made good his word unto Iacob I will there make of thee a great nation Gen. 46.3 Iun. 6. And further as God herein abundantly shewed his mercy in so greatly multiplying the Israelites so his justice and severity appeared that of all this great multitude which came out of Egypt only two of them Caleb and Iosua entred into the land of Canaan all the rest because of their idolatry and disobedience died in the wildernesse as the Lord threatned them Numb 14. 7. Hence also appeareth the error of Manethon and Cheremon two ancient Writers who affirmed as Iosephus reporteth lib. 1. cont Appionem that the Israelites at their comming out of Egypt were but 250000. men whereas they were six hundred thousand as Moses here writeth QUEST L. Of Rahmesis from whence the Israelites went Vers. 37. THen the children of Israel tooke their journey from Rahmesis to Succoth 1. This Rahmesisâ—s â—s the same which is mentioned Gen. 47.11 divers from that spoken of Exod. 1.11 For the first Rahmesis is with shevah under ain the other Rahmesis with pâ—tach under ain and beside the first is called the land of Rahmesis the other the City of Rhamesis Rahmesis then seemeth to be the name of the whole country from the which the Israelites went not of a City for one City could not containe such a multitude Pellican and whether that country were capable of them is uncertaine it is like the Israelites were dispersed into some other parts of Egypt before but hearing that they were shortly to goe out of Egypt they might gather into this country the other Rahmesis seemeth to have beene a chiefe City of this province see before quest 11. v. 1. QUEST LI. Of Succoth where the Israelites pitched their tents going out of Egypt TO Succoth 1. This Succoth is a divers place from that which Iacob so called when hee came out of Mâ—sopotamia Gen. 33.17 Piscator 2. Yet both that place and this have the same derivation of the name so called of Boothes and Tents which Iacob there and the Israelites here pitched as Leviâ— 23.43 Iun 3. But this place is so named by anticipation for it was not yet called Succoth before the Israelites came thither it afterward had that name given of the rearing of Tents and Tabernacles there Piscator 4. It is thought to be a part of the region Troglodytis by the red Sea Simler 5. Iosephus calleth it Laâ—â—polis where he saith Babylon was afterward built when Cambyses invaded Egypt Ioseph lib. 2. Antiq cap. 5. QUEST LII What this mingled company was that went out with the Israelites Vers. 37. ANd a great mingled company 1. These were not like to come of those servants which Iacob might bring downe with him into Egypt for it is like the famine being so great that Iacob had no great number of servants in his family beside his children as Abraham had who was able to army three hundred and eighteene persons of hâ—s owne
foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular
tooke upon him the vow of a Nazarite and in this case there was no redemption allowed Ferus 5. And as the first borne were thus to be redeemed so there was a generall redemption of all the people of Israel who were every one to pay from twenty yeere old and above halfe a shekel Exod. 30.13 which was as it were their acknowledgement or recognition money that they were the Lords people and under his protection Calvin That as the Levites were taken to redeeme the first borne in Israel so all Israel in respect of other nations were as the Lords first borne as they are called Exod. 4.23 QUEST XI The spirituall application of the law of the first borne unto Christ. NOw concerning the spirituall application of this law of the first borne 1. It calleth unto our mind what wee are all by nature even the children of wrath and of destruction without the mercie of God like as the Israelites had beene all the children of death as well as the first borne of Egypt if the Lord had not in mercy spared them 2. We are againe to consider how we are delivered from the wrath of God and redeemed from hell and destruction even by the first borne of God Christ Jesus who was consecrate unto God and made a sacrifice of atonement for us who was indeed the first borne of God in these three respects First because he is the only begotten Sonne of God from the beginning called therefore the first borne of every creature Coloss. 1.15 Secondly as he tooke upon him our nature and was borne of the Virgin Mary so he was also her first borne Matth. 1.25 Thirdly he was the first that rose out of the grave and made a way unto everlasting life and therefore by the Apostle he is called the first borne of the dead Coloss. 1.17 And as the first borne was first set apart and then sacrificed unto God so Christ was separate from sinners Heb. 7.26 as the unspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe for the sinnes of his people Heb. 7.27 Osiander QUEST XII Whether the nearest way from Egypt to Canaan were by the Philistims country Vers. 17. GGd carried them not by the way of the Philistims country though it were neerer That the way out of Egypt into Palestina thorow the land of the Philistims was neerer doth evidently appeare 1. Because Gerara and Gaza which were Cities of the Philistims were part of the land of Canaan as it is bounded Gen. 10.19 and Ios. 13.5 The five principall Cities of the Philistims Azzah Ashdod Askelon Gath Ekron are counted of the Cananites the Philistims country then bordering upon Canaan and being a part thereof was the readiest passage into Canaan 2. Isaack being purposed to goe into Egypt because of the famine went first to Gerara as being in the way where he was stayed by the Lords speciall commandement and forbidden to goe into Egypt 3. Beside Ab. Ezra affirmeth that from Canaan into Egypt is not above ten dayes journey But Philo lib. de vita Mosis writeth that the utmost bounds of Canaan are but three dayes journey from Egypt which seemeth to bee more probable for the other way which the Israelites went from Horeb to Cadesh barnea to fetch a compasse by the mountaines of Edom was but an eleven dayes journey Deut. 1.2 4. This also doth further appeare because the other way which the Israelites tooke was thorow the great and terrible wildernesse Deut. 8.16 thorow the which if the Lord had not beene their guide they could not have found the way in comparison whereof the other was the more compendious and easie journey Ex Pererio QUEST XIII Why the Lord consulteth to prevent dangers Vers. 17. FOr God said lest the people repent when they see warre God could if it had pleased him have carried his people the neerest way even thorow the middest of their enemies country but God doth not alwayes shew his omnipotency and extraordinary power whereas ordinary meanes may be used 1. Because the Lord where no necessity is will not infringe the law of nature and ordinary course of things which he hath set Non sunt sine necessitate multiplicanda miracula Miracles are not to be multiplied without cause Pellican 2. Rationem sequi voluit quae populi infirmitati esset commodior Hee would follow a way which was best agreeable to the infirmity of the people Calvin who could not so well depend immediatly upon God as when they saw ordinary meanes before them 3. And by this the Lord shewed the tender care which he had over his people omitting nothing for their good Calvin 4. And this was done to teach us that wee should in every enterprise follow the ordinary course and use the meanes appointed Iun. as Augustine well collecteth upon this place Hinc ostenditur omnia fieri debere quae consilio rectè fieri possunt ad evitanda qua adversa sunt etiam cum Deus apertissimè adjutor est Hereby it is shewed that all things ought to be done which can be well compassed by counsell to avoide all dangers yea when God apparantly helpeth quaest 40. in Exod. So Moses though God were their guide yet is desirous of Hâ—babs company to direct them their way in the wildernesse Numb 10.29 And for the same cause they sent spies before to search out the land Deut. 1.22 when as notwithstanding they were assured that the Lord would give them that land Iun. QUEST XIV Whether the like danger of warre feared with the Philistims did not befall the Israelites with Amaleke LEst the people repent when they see warre 1. The Lord speaketh here doubtfully not that hee was ignorant what would fall out but he speaketh after the manner of men taking upon him the person of a wise man as consulting prudently and providently to meet with all occurrent dangers As also by this manner of speech shewing that there is no repugnancy betweene Gods prescience and mans free will in such things that there is no necessity imposed upon it Thostat 2. But it will be objected that this inconvenience fell out in their other journey for the Amalekites did encounter with the Israelites For answer whereunto it is to be considered that the case is much unlike betweene that battell with the Amalekites and the encountring of the Philistims 1. Because the Philistims would presently have set upon them but they did not meet with the Amalekites till forty dayes after their departure out of Egypt for the next mansion or staying place when they went from Rephidim where Amaleke fought with them was in the wildernesse of Sinai Numb 33.15 and to Sinai they came 47. dayes after their comming out of Egypt for in the third day after which was the 50. day the law was given them in Sinai 2. Before they had this combat with Amaleke they had experience of Gods assistance both in the destruction of the Egyptians in
their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints as hath beene found by
readily as now the Israelites being thus enclosed who were three dayes journey before the Egyptians Iun. Analys 4. By this meanes also the Lord setteth forth his mercy and wonderfull power in saving his people when they had no way to escape Simler QUEST III. How Pharaoh had word where the Israelites camped Vers. 5. THen it was told the King of Egypt 1. Either some spies which Pharaoh had set to watch which way the Israelites went or some fugitives of the strange people which were among the Israelites might carrie this newes to the King Simler Or as Iosephus thinketh Obvium quemque râ—gantes quò tenderent They asked of every one they met which way they went 2. Pharaoh was not ignorant of the Israelites departure but word was brought him of their state where they pitched and in what streit they were Calvin 3. They say they fled either because they were gone above three dayes journey and purposed not to returne againe or because other people of the Egyptians and other nations were gone away with them Ferus Or rather because they made such haste in travelling both day and night Iun. 4. Thus they foolishly imagine them to flee and reason the case among themselves why they let them goe when it was not in their power to hold them for they were forced through the grievous plagues sent upon Egypt to send them away and to give them leave to depart QUEST IV. Of Pharaohs chariots and horsemen and whether there were any footmen in his host Vers. 7. ANd tooke sixe hundred chosen chariots 1. 600. chariots seeme to have beene no great preparation to goe against 600000. people for Sisera Iabins Captaine went against Israel with 900. chariots Iudg. 4. and David tooke 1000. chariots from Hadadezer King of Soba 1 Chro. 18. Therefore it is like that there were more chariots but these were the principall and choice chariots such as Iabins iron chariots and the words which follow shew as much that beside these 600. chariots he tooke all the chariots of Egypt Simler 2. Yet not all in generall but all which could be made readie on such a sudden and the horse which remained and were left after the morraine of cattell and other plagues Iun. 3. Iosephus writeth that beside 700. chariots there were 50000. horsemen and 200000. footmen but it seemeth unto some more probable that there were no footmen but all horsemen as Piscator both because the footmen could not make such speed after them nor keepe pace with the horsemen and for that mention is made afterward onely of the horsemen that followed after them into the Sea vers 23. and Moses in his song speaketh of the horse and rider which were overthrowne in the Sea But because there is expresse mention made of Pharaohs host beside his chariots and horsemen So the waters returned and covered the chariots and the horsemen with all the host of Pharaoh vers 28. it seemeth that there were other beside horsemen Iunius thinketh that the footmen are understood thereby Piscat that it is the generall name and the other the parts and members of the host But it is more likely that those which did ride in the chariots and did fight out of the chariots are comprehended in this name 4. And the rather because it is said that there were shalshim triariâ— Captaines that is set over threes over every one of the chariots which Captaines were so called because in every chariot as Cajetanus thinketh there were nine three before and three of each side over whom a Captaine was set Therefore it is most probable that there were no other footmen than those which did ride in the chariots for more speedy pursuit after the Israelites so that Pharaohs host did consist of these foure of horse horsemen chariots and chariot men QUEST V. How the Israelites are said to come with a strong hand Vers. 8. THe children of Israel went out with an high hand 1. Which is neither to be referred to the arme of the Israelites that they came forth with a strong arme Simler Or in battell aray well prepared Iun. for seeing they were a naked people without armour as Iosephus and they were greatly afraid at the sight of the Egyptians it seemeth that they were not so strongly appointed 2. Some thinke that hereby is meant their securitie and carelesnesse that they feared nothing but were of good courage Calv. In which sense the Chalde readeth they went out bareheaded which is not in the originall that is couragious and bold But neither is this like for presently after it is said they were afraid 3. Therefore this high hand is best referred unto God that he brought them forth with an high hand as chap. 3.19 it is said that the King of Egypt would not let them goe but by strong hand as the Lords strong hand brought them out of Egypt so his high hand and outstretched arme now leadeth them Osiander Deus ex Egypto gloriosè eos eduxerat God had most gloriously brought them out of Egypt So then here Gods high hand which was all the strength of Israel is set against the power of Egypt Excelsi videbantur currus Pharaonis sed revera manus domini fortior excelsior Pharaohs chariots seemed to bee very high but the Lords is stronger and higher Ferus QUEST VI. Whether the Israelites cried unto God in faith Vers. 10. THerefore the children of Israel cried unto the Lord. But presently after they murmur and contend with Moses how then could they pray unto God 1. Some therefore thinke that the faithfull among them prayed unto God as Caleb Iosua and such other but the hypocrites among them and carnall men expostulated with Moses In ultimis malorum clamant ad Dominum fideles infideles autem in rabiem vertuntur The faithfull crie unto God in their extremities but the unbeleevers became mad Pellican But the text seemeth to speake of the same that cried unto God and that did strive with Moses as it followeth vers 11. And they said to Moses that is these whom hee spake of before 2. Therefore they cried unto God but rather out of the present sense of their calamitie as men in their necessities will flie unto God as is shewed Psal. 107. Calvin than of faith as it appeareth afterward by their contemptuous speech against Moses Iunius 3. Wherefore this was no prayer of faith which they made for then they would not have so soone forgotten themselves Mercenaria charitas non durat in adversis It is no true but mercenarie charitie that faileth in adversitie Confuso impetu clamor extortus fuit It seeemeth this crie was confusedly forced not advisedly made Calvin Hâ—c primum facere debuerunt quod vix ultimò faciunt They should have done that first which they scarce doe in the last place Ferus QUEST VII Of the great sinne of the people in expostulating with Moses Vers. 11. ANd they said unto Moses The sinne of the people doth here
is concerning that miraculous monument of the traceings of the chariot wheeles these things were miraculous indeed and shew it to be Gods extraordinarie worke beyond the wit of man or the power of nature 1. It was a great miracle that a way should be made through the Sea to the very bottome the water useth to ebbe onely about the shore not in the bottome and depth of the Sea 2. That the waters stood up as a wall on each hand it was also miraculous and contrarie to the nature of the liquid element of water 3. That such a great winde should bee raised on the sudden and drie the ground in so short a time was also admirable 4. That the waters returned upon the Egyptians on the one side of the Sea when as yet the Israelites were not all gone over on the other it was wonderfull Perer. 5. That the winde and storme was so strong upon the Egyptians with thunder lightning and raine Psal. 77.18 that the wheeles of their chariots were taken off while the Israelites passed on quietly it was a thing of great admiration 6. Gods providence also was seene in that not one of the Egyptians remained nor yet one of the Israelites were missing 7. The casting up of the bodies of the Egyptians and of their armour also as Iosephus thinketh which was after distributed among the Hebrewes was extraordinarie whereas such things use to sinke at the first 8. The driving of them to the contrarie shore which was further off was Gods speciall worke 9. The Egyptians desperate following of them into the Sea when they saw the waters stand up as a wall is much to be admired 10. But more the couragious and speedie passage of the Israelites through the wide and large Sea in the compasse of one night QUEST XVIII The division of the red Sea and of the river Iordan compared together BUt to compare this miracle of dividing the red Sea by Moses with the parting of the river Jordan before Iosuah 1. In some points they agree together both of them were wrought by an extraordinarie power both were done to the same end for the passing over of the people of God and they had the like effect the setting forth of the power of God 2. But herein they differed 1. The Sea was divided to deliver them from danger of their enemies Jordan to bring them into the land of Canaan to encounter with their enemies 2. There at the stretching of Moses rod the waters parted here at the presence of the Arke 3. There the waters stood up on each side as a wall here the upper waters onely stood up on an heape the nether waters were cleane cut off and ran into the dead Sea 4. Here twelve stones were set up for a monument there no such thing was done because they were not to returne thither againe but Jordan was alwayes in their sight 5. There a great wind was raised to drie the ground here none such needed because the chanell of Jordan was sandie and hard 6. There the people were guided by the leading of the cloudie and fâ—rie piller but here they needed it not being come into an habitable countrie whereas then they walked in desert and unknowne places 7. There a solemne thankesgiving was given immediatly unto God here in stead thereof the people were circumcised in Gilgal Iosh. 5.8 There the Egyptians were overwhelmed in the waters but here no such revenge was taken upon Gods enemies but the people of God onely provided for 3. So that simplie the dividing of the Sea was a more glorious and wonderfull worke than the other 1. Because as the Sea was larger than the river so the miracle in the standing up of the greater waters was greater 2. The people were at this time more distressed and therefore their deliverance more joyfull 3. The destruction of their enemies doth also set forth this worke beyond the other 4. The great fame also that went of this miracle more than of the other which was spoken of among the Gentiles as Rahab of Jericho taketh notice of it Iosh. 2. And the Philistines also heard of the Lords wonderfull working among the Egyptians 1. Sam. 6. â—0 4. But yet in two respects the parting of Jordan was more strange than the dividing of the red Sea 1. Because Jordan had a perpetuall current running along into the dead sea and therefore the upper waters which ran from the fountaine and head of Jordan were either miraculously staied in the spring from flowing out or else they did swell into an heape as high and huge as a mountaine still increasing which of the two is most agreeable to the text The waters that came from above staied and rose up upon an heape Iosh. 3.16 2. The other thing singular in the cutting of Jordan was that this huge heape of waters after Jordan came together againe abated by little and little and fell not all at once for the water being so much higher than the bankes would have overflowne all the Countrie if they had not been restrained by the power of God and brought to their ordinarie course Perer. Here follow certaine questions of the overthrow of the Egyptians in the red Sea QUEST XIX Of the blindnes of the Egyptians running upon their owne destruction Vers. 23. ANd the Egyptians pursued Herein appeareth the just judgement of God upon Pharaoh that they were so blinded that they run headlong into their owne destruction and follow the Israelites into the Sea of this their blindnes the reasons were these 1. The longanimitie and patience of God toward them in sparing their lives hitherto and onely touching their ground and cattell and first borne in those ten plagues 2. Their malice in desiring to be revenged of the Israelites 3. Their covetous and greedie desire to recover their substance Ferus 4. Iosephus addeth more Cum incolumeâ— illos terram tenere videbaut sibi quoquâ— cundem eventum pollicebantur When they saw that the Israelites did walke on the ground they did promise unto themselves the same event But they were deceived for that way was made for those that fled from their enemies to escape them not for the enemie that pursued the innocent to destroy them 5. But the greatest cause of all was that God had given them over to a reprobate sense Spiritu vertigiâ—is in reprobum sensum abducuntur They are carried headlong by a brainsicke spirit into a reprobate sence Pellican maxime eos excacavit judicium Dei Most of all the judgement of God blinded them And these foure are the ordinarie causes of the excecation and blinding of men abusing of Gods long suffering malice covetousnes and Gods justice concurring in giving the wicked and obstinato over to themselves Ferus QUEST XX. VVhy the Lord looked in the morning toward the Egyptians Vers. 24. NOw in the morning watch when the Lord looked c. 1. The Lord is said to looke and behold two wayes either in mercie as Mary in
my song I.V.C. praise B.G.A.P.I. the first rather Ziâ—arah commeth of Zamar to sing Vers. 2. And I will build him a tabernacle I.G.C.A.P. rather than I will praise him B.L.S.V. navah signifieth to dwell as Habak 2.5 he shall not dwell or continue and in hiphil to cause to dwell Vers. 4. In the reedie sea I.V. the sea suph A.P. rather than the red sea B.G. cum cater suph signifieth a reed or bulrush Vers. 6. Thy right hand is glorious to me in power I better than thy right hand is glorious in power B.G. cum cater the word is nedari with an affix pronoune Vers. 6. Thy right hand hath bruised them A.B. cum caeter better than with thy right hand thou hast brused them I. for a preposition should be supplied here which is wanting in the Hebrew and the word jeminca is used before in the beginning of the verse in the nominative case Vers. 9. Mine hand shall take them for an inheritance I. shall rule over them S. bâ—tter than shall destroy them A.P.V.C.L. cum cater the word torish of jarash to inherite signifieth properly to cause to inherite sometime it signifieth to expell but that sense is not fit here and beside it was their intendment to bring them againe into their subjection and service cap. 14.5 Vers. 11. Who is like unto thee among the mightie I.L. rather than among the gods A.P.V.B.G.C. for beside that â—elim is so taken for the strong and mightie 2. King 24.15 this sense is more generall and exalteth God above all that are called mightie Angels or men Vers. 17. Plant them in the mountaine of thine inheritance B.G.C.A.P. cum cater of thy possession I. but nachalah rather signifie than inheritance as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 19. Pharaohs horses went with his chariots I.C.P.G. not Pharaohs horsemen L. V. for that is expressed afterward nor Pharaohs hâ—rse S. or Pharaoh on horseback went B. for though it be sus in the singular in the originall yet it is taken for the plurall as cap. 14.23 it includeth a signification also of Pharaohs personall going into the sea Vers. 20. With timbrels and daunces B. G. C. cum cater rather than timbrels and flutes I. the word mecholoth is taken for dauncers Iud. 21.20 and so waâ— the use for the women to come forth with daunces to meete those that returned with victorie as Iud. 11.34 1. Sam. 18.5 and heere as Miriam is said to take a timbrell only so it is like the other women did neither had it been so fit for them to play upon flutes because of their singing and answering Moses Vers. 22. And they went forth toward the desert of Shur or that they might go forth to the wildernesse of Shur I. better then they went out into the desert of Shur B.G. cum cater for they did not immediately enter into the desert of Shur after they left the red sea but they travelled first three dayes thorow the wildernesse of Ethan Num. 33.8 Iun. Vers. 23. He or everie one called the name of the place Maraâ— I.V.A.P.C. not the name of the place was called B.G.S.L. for the word â—ara is in the 〈◊〉 3. The explanation of doubtfull questions QVEST. I. Of the antiquitie and excellencie of Moses song Vers. 1. THen sang Moses 1. This song of Moses as it is the first that we reade of in Scripture so it is the most auncient song that is extant in the world for the songs of Linus Musaeus Orpheus are found to be 300. yeares after this song of Moses 2. Iosephus saith that Moses composed this song in hexameter verse and lest any should thinke this strange Hierome in his preface to the booke of Iob witnesseth that all that booke from those words in the beginning of the third chapter Let the day perish wherein I was borne unto those words cap. 42. therefore I abhorre my selfe and repent in dust and ashes iâ— written in hexameter verse for the most part consisting of Dactilus and Spondaeus the two usuall feete of an hexameter verse Perer. 3. But whereas Iosephus in the same place saith that the Israelites did passe all that night in mirth and rejoycing for their deliverance that seemeth not to be so for it was morning before the Egeptians were drowned cap. 14.24 The Lord looked toward the Egyptians in the morning watch and the Israelites saw their dead bodies upon the sea banke which they could not so well discerne by night therefore this rejoycing was solemnized the next day not the same night QUEST II. In what order Moses the children of Israel and Miriam sang this song COncerning the order and manner how this song was sung 1. Some are of opinion that Moses sang it alone and that he taught the people afterward this song who did often sing it as they had occasion Thostatus and Iosephus thinketh that the people first rejoyced and gave thankes unto God and that afterward Moses framed this song in hexameter verse but the text favoureth not this opinion which saith that then even at that time Moses and the children of Israel sang wherefore I subscribe rather unto Philo who saith that Moses began first every verse and then the people followed this is agreeable to the text where Moses boginneth in his owne person saying I will sing unto the Lord and seeing that Moses and the children of Israel sang this song who were not all Prophets to endite a propheticall song neither in so short a time could they have learned this song before it is like that the one followed the other and that Mosesâ—egan â—egan and then the people repeated either the whole verse or the ground of the song only which was this Sing unto the Lord for he hath triumphed gloriously the horse and his Rider hath hee overthrowne in the sea which verse is after repeated by Miriam and her companie for so was it the use in solemne songs to have one verse repeated as Psalme 136. that clause For his mercie endureth for ever is often repeated Now in what order of consort and consent Miriam sang and answered the men is not agreed upon 1. Some think that Miriam with the women answered the men and sang the ground of the song by tuâ—nes Oleaster Iun. and Philo sometime is of the same opinion that there was a mixt harmonie of the great and base voyces of the men and of the sharpe tunes of the women 2. But I thinke rather that there were two companies of fingers of the men apart and of the women apart and that as Moses began and the people followed so did Miriam sing and the women answered her Sic Pellican Simler Calvin And this may seeme more probable 1. Because it was the use for the women only by themselves not mingled with men to celebrate such solemnities as appeareth Iud. 11. when Iepthahs daughter met him and 1. Sam. 18.5 when the daughters of Israel
hanging God contrariwise for the present seemeth to frowne and to be as an enemy but he in the end sheweth himselfe a father hee beginneth with hard precepts but endeth with sweet promises Incipit à vinculis ferreis finit ad tâ—rquâ—m auream Hee beginneth with irâ—â— bands but endeth with a golden chaine August As Iosephs prison irons were turned into a golden chaine Gen. 41.42 God handled Iob at the first as one of his enemies Iob 19.11 but in the end he doth plentifully reward him Iob 42.10 4. Good temptations are wrought by good Ministers and instruments evill temptations by evill instruments the temptations wherewith the Lord proved Israel were wrought by the hand of Moses and Aaron and by good Angels but the Sabeans and Chaldeans were Satans instruments in the afflicting of Iob so Augustine Deus per homines bonos tanquam per ministros suos agit omne quod bonum est diaboluâ— per homines malos tanquam satellites suos exercet omne quod malum est God by good men as his ministers doth whatsoever is good the Devill by evill men as his assailes worketh all mischiefe serm 85. de tempore 5. They differ as in the instrument that worketh so in the measure of working God tempteth his children according to their strength as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able but will give an issue with the temptation 1. Cor. 10 1â— Good temptations are neither greater nor more than the children of God can beare But the Devill layeth on load he hath never done as he sent one crosse in anothers necke upon Iob Ingruiâ— nuntius post nuntium congeminat vulnera One messenger followeth at anothers heeles he doubleth his strokes Non unum telum diabolus habet frequeâ—â—â—â— vulnera The Devill hath more than one weapon he sendeth his darts thicke Ambros. lib. 4. in Luke 6. They differ in the power of the tempter God whom he will he draweth unto him by his temptations he worketh upon mens hearts and affections and turneth them as it pleaseth him Ex nolentibus volentis faâ—â—t He of nilling maketh willing August But the Devill forceth none Suadere solicitare potest cogere â—â—pâ—tect non extâ—rquet consensum sed petit He may perswade and solicite but he can compell none he extorteth not ones consent but beggeth it August hom 12. 7. Another difference is in the subject of the temptations that is such as are tempted Deus probatos sibi tentat unde David proba me Deus tenta me God doth tempt those which are knowne to him as David saith prove me O God and trie me Ambros. lib. 1. de Abraham cap. 8. The righteous are the object of Gods temptations as he tempted Abraham But the wicked for the most part the temptations of Satan worke upon as the Apostle saith 2. Tim. 2.16 That they may come unto amendment out of the snare of the Devill which are taken of him at his pleasure 8. The matter of the temptation is divers God tempteth about things externall sometime veris which things fall out in deed as when Abraham was tempted to come out of his country sometime Compositis fictis With things supposed and pretended as when he was tempted to sacrifice Isaack But the Devils temptations are most exercised in spirituall things Non solum in vitiis sed in ipsis spiritualibus exercitiis laqueos abscondit Hee doth not only in vices but even in spirituall exercises hide his snares hee tempteth unto vice and maketh men proude of vertue August Soliloq cap. 17. tom 9. 9. The successe of these temptations is much differing God never faileth in his worke neither is deceived but his tentation hath the end for the which he sendeth it as in the proofe of Abrahams obedience But the Devill is prevented in his purpose and whom he seeketh to supplant they become stronger Illuditur diabolus vulnere suo contra se armat quem debilitandum putavit The Devill is mocked and with his owne wound armeth them against him whom he thought to weaken Ambros. lib. 1. de poenitent cap. 12. 10. Lastly the effect of these temptations is farre unlike Gods temptations doe try out for the most part that good which is in a man as Abrahams obedience appeared in his tentation so Augustine Tentatio Dei non illud agit ut ipse aliquid cognoscat quod ante nesciebat sed illo tentante id est interrogante quod in homine occultum est proclatur God by his tentation seeketh not to know that which hee knew not before but by his tentation as a kinde of interrogation that which is hid in man is brought to light Serm. de tempor 72. But Satans tentation discovereth that evill which lieth hid in a man as in Iudas his malice and covetousnesse in betraying his master for money See more of the difference betweene good and evill tentations doctrine 1. upon Gen. 22. QUEST XLVIII Wherein the Lord at this time proved his people NOw the Lord at this time proved and tried the people in these three things 1. Tentavit aquarum penuria He proved them by the penury of water Borrh. Pellican 2. Tentavit lege data He proved them by giving them a law Simler Probavit eum num jugo adsuescere vellet He proved them whether they would yeeld unto the Lords yoke Osiander 3. The Lord also proved them by his mercies in healing the waters and sending them drinke in their necessity In the first hee trieth their patience in the second their obedience in the third their thankefulnesse QUEST XLIX What diseases of Egypt he meaneth Vers. 26. I Will put none of those diseases upon thee which I brought upon Egypt 1. Some understand here the diseases which the Israelites had in Egypt Cajetan But the words doe plainely shew that hee meaneth such diseases as were imposed upon Egypt called also the diseases of Egypt Deut. 28.60 2. Neither yet are the ordinary diseases of Egypt here understood such as was the Leprosie called Elephantiasis peculiar unto that countrey caused by the contagion of Nilus for the Lord speaketh of such extraordinary diseases as hee brought at that time upon the Egyptians 3. Some therefore doe referre them to the plagues of Egypt which the Egyptians endured but seeing most of those plagues were without their bodies and here the Lord speaketh of such diseases as were in the body as it appeareth by the reason annexed I am the Lord that healeth thee such plagues then as touched not the Egyptians in their bodies are not here comprehended under the name of diseases and beside seeing this promise conditionall upon their obedience includeth a secret commination that if they walke not in obedience the Lord will bring upon them all those diseases and yet we reade not of such plagues wherewith the Israelites were punished for their disobedience it seemeth then that those externall plagues of Egypt are not here
not Admodum proâ—â—ra propter loci ariditatem That the palmes were not very tall because of the drinesse of the place wherein he seemeth to follow the Septuagint that there were seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trunkes of palmes But the text sheweth that it was a watry place where were twelve fountaines and therefore the Palmes there growing were like to be goodly trees And if they were such stubs and stumps of 〈◊〉 neither profitable for shadow or fruit Moses would not have made such a speciall mention thereof both here and Num. 33.7 Iosephus goeth on and telleth that these twelve fountaines were not sufficient Vt humiditaâ—em terrâ— subministrurent To minister moisture to the earth But the contrary is shewed before quast 52. and it seemeth it was a warry and commodious place because it is said they camped there by the waters 8. Iosephus also writeth that in this place for want of food the people murmured against Moses whereas their murmuring for want of food was afterward in the desert of Sur chap. 16.1 And thus far of the questions doubts and difficulties which this Chapter as wee have seene hath plentifully afforded 4. Places of doctrine 1. Doct. All proceedeth of Gods mercy Vers. 13. THou wilt by thy mercy carry this people Whatsoever the Lord doth for his people proceedeth of his love only and mercie not of any merit or desert in them Simler As Iacob confesseth he was not worthy of the mercy and truth which the Lord had shewed him 2. Doct. All both men and women must set forth Gods praise Vers. 20. ANd all the womâ—n came out after her In that not only the men but women also here did sâ—ng and set forth Gods praise it sheweth that all in generall both men and women should â—ee exercised in singing to the praise of God as the Prophet David exhorteth all people to praise the Lord Psalm 147. both young men and maids old men and children Psal. 148. Ferus 3. Doct. Of the lawfull use of Church Musike and how it ought to be limited THey came out with timbrels As hence it may be gathered that there is a commendable use of Musike both in voice and Instrument in the publike service of God So here certaine rules are prescribed which serve for the moderation and limitation of Church Musike 1. That according to the Apostles rule all things are to be done to edifying as here Miriam and the rest so sing as they are understood for the women answered the men and the women answered themselves in singing So he that singeth in the Church should so sing as that hee both edifie himselfe and others Augustine saith concerning the hearer Si sonum non sensum libido audiendi desideret improbatur If he that heareth regard the sound more than the sense it is to be reproved Cont. Iulian. lib. 4. cap. 14. And touching the Singer Bernard thus confesseth Saepe ad sacrum mysterium vocem 〈◊〉 fregi ut dulcius cantarâ—m magis delectaâ—ar in vocis modulatione quà m in cordis compunctione Oftentimes in the sacred mystery I did marble with my voice to sing more sweetly I delighted more in tuning the voice than in turning my heart Hee acknowledgeth this to have beene a fault in himselfe and so is it in all such singers as use the like 2. Another rule is that all things should bee done in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and with a comely grace 1. Cor. 14.40 Miriam being a prophetesse with the rest did sing after a sober manner as it became a grave Matrone or Prophetesse so should Church Musike expressed by voice or Instrument bee grave and sober not with divisions and running catches and curious warbling and breaking of the voice As Augustine well saith Sobriâ— psalâ—â—â—â— in ecclesia divin◠〈◊〉 Prophetarum Wee doe sing soberly in the Church the divine songs of the Prophets Epistâ—l 119. cap. 19.3 The Apostle addeth a third rule that all things should bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order And this is agreeable to order that things most necessary in the service of God should have the first and the chiefest place Musike then should bee used and ordered in the Church as that it hinder not the preaching of the Word neither take up that time which should bee spent in spirituall instruction and in edifying of mens soules There is no comparison betweene preaching and singing in the Church like as S. Paul preferreth five words spoke with understanding to the instruction of others before ten thousand words uttâ—red in a strange tongue 1. Cor. 14.19 such oddes there is betweene lively and edifying preaching and dumbe tunes and unedifying songes This abuse hath beene espied even in the popish Church when other necessary parts of Gods service as prayers and thankesgiving were many times omitted because of the Organe play and tedious Church-musike and it is censured in these words Illud non rectè fit in quibusdam ecclesâ—â— This is not well done in certaine Churches c. Coloniens part 2. chap. 12. 4. Doct. Of the lawfulnesse of Physike and the abuses thereof Vers. 27. I The Lord am thy heaâ—er or Physician By this that the Lord giveth himselfe this title the honourable science of Physike is commended The Physician is to bee honoured in the time of health against the day of sicknesse Luke is called the beloved Physician Colos. 4.10 He would not being called to be an Evangelist retaine a calling either unlawfull or dishonourable to his profession Ecclesiasticus well adviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour thy Physician not the science of Physike but the abuse of Physicians is to be condemned And there are two generall faults in that calling one is in the professors and practicioners themselves if they be not faithfull but make long cures to inrich themselves and impoverish their patients as that poore woman was handled which had beene troubled with a bloudy issuâ— twelve yeeres and had spent all she had the text saith Shee had suffered many things of the Physicians and had spent all she had and it availed her nothing but she became much worse Mark 5.26 where foure inconveniences are set downe that came by the fraud of the Physicians the prolonging of the disease the putting of her body to paine the wasting of her substance the increasing of her disease The other fault is in patients when they trust to Physicians and forget God as Asa did 2. Chron. 15.13 who can worke without Physicians but they can doe nothing without him 5. Doct. That is only right which the Lord commandeth Vers. 26. IF thou wilt doe that which is right in his sight and give care to his commandement Tunc rectum est opus hominiâ— cum eo modo fit quo Deus jubet Then a mans worke is right when it is done as the Lord biddeth Pellican For that is not right which seemeth good in a mans owne eyes but what is approved of God as the Lord by
of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the Eucharist Si digne manducare
use to lift up their hand when they take an oath as Abraham Gen. 14.22 so the like phrase is used of God as Deut. 32.40 I lift up mine hand to heaven and say I live for ever Iun. Analys Borrh. Pellican For divers formes are set forth in the Scripture of the Lords oath sometime hee sweareth by himselfe Gen. 22.16 sometime by his excellencie Amos 8.7 sometime by his life Ezech. 18.3 As I live saith the Lord and by lifting up his hand to heaven Deut. 32.40 and by his throne as in this place Oleaster 7. So by this oath the Lord confirmeth his sentence against Amalek that hee will have warre against him from generation to generation that is continually till hee have made an end of him which was fulfilled partly under the Judges and under the Kings specially Saul and David and under the Persian government for Hamon who was subdued by Ester was an Agagite that is an Amalekite of the posteritie of Agag Simler Iunius 4. Places of Doctrine 1. Doct. Christ is the rocke whereout issueth the waters of life Vers. 6. THou shalt smite the rocke and water shall runne out of it This rocke is interpreted to be Christ by the Apostle 1 Cor. 10.4 The rocke was Christ Christ is diversly said to bee a rocke he is a most sure rocke against the which the gates of hell shall not prevaile Matth. 16.18 hee is a rocke of offence to the wicked and unbeleevers Rom. 9.22 Behold I lay in Sion a stumbling blocke and a rocke to make men fall hee is a rocke upon the which the faithfull doe relie 1 Pet. 2.6 Behold I put in Sion a chiefe corner stone elect and precious and he that beleeveth therein shall not bee ashamed hee is a rocke or stone of judgement that upon whom it falleth it grindeth them to powder Matth. 21.44 This rocke giveth us water of life First his most precious bloud which issued out of his side whereby we are cleansed Secondly the Spirit of grace which is the water of life as it is interpreted Ioh. 8.38 He that beleeveth in me out of his bellie shall flow rivers of waters of life this spake he of the Spirit which they that beleeve in him should receive c. The people asked this water of Moses but he could not give it them they receive it out of the rocke Ferus 2. Doct. It is lawfull for Christians to defend themselves by warre Vers. 9. MOses said to Ioshua chuse us out men and goe fight Hence is proved the lawfulnesse of warre against the Anabaptists which denie the use of armour and weapons unto Christians Pelarg It is lawfull for the people of God to defend themselves with weapons against their enemies Piscat For Moses doth here nothing of himselfe but by Gods direction 3. Doct. Reverent outward gesture to be used in prayer Vers. 11. ANd when Moses lift up his hands c. A comely reverent gesture is to be used in prayer to stir up the devotion of the minde as Moses lift up his hands Salomon bowed the knee our blessed Saviour fell upon his face Ferus 5. Places of confutation 1. Conf. Against the doctrine of merits Vers. 3. ANd the people murmured c. Upon these words Rupertus hath this good note Non ergo ille populus glorietur quod pro suis meritis magnificaverit cum Dominus c. Let not therefore that people baast that God hath magnified them for their merits Neither did the Lord looke upon the Gentiles in making them his people for any worthinesse in them but for his owne mercie sake hath he called us to the knowledge of his truth for otherwise what we are in our selves the Apostle sheweth in the Psalme They have all gone out of the way c. there is none that doth good no not one Rom. 3.12 2. Conf. That signes and ceremonies doe not actually conferre grace Vers. 6. BEhold I will stand there in the rocke before thee Otherwise if God had not concurred with that outward act and ceremonie in smiting the rocke with the rod and given force and efficacie unto it Irrita fuisset lusoria rupis percussio The smiting of the rocke had beene in vaine and trifling Calvin We see then that ceremonies have no efficacie or activitie of themselves they cannot conferre and give grace as the Romanists teach but the Spirit and word of God concurring giveth operation unto the externall signes as here by Gods standing upon the rocke not by Moses striking of the rocke the waters gushed out so wee are cleansed by the washing of water as the Apostle saith but yet through the Word Ephes. 5.26 3. Conf. That the wicked cannot eat or drinke the bodie and bloud of Christ in the Eucharist Vers. 6. THat the people may drinke Osiander holding with the rest of the Lutherans the carnall presence of Christ in the Eucharist upon these words giveth this corrupt glosse Sicut inter Israelitas multi erant impii c. As among the Israelites there were many wicked men which did draw water out of the rocke which notwithstanding entred not into the land of Canaan but fell in the wildernesse 1 Cor. 10. So among Christians many doe drinke and eat the bodie and bloud of Christ which for their unbeleefe shall not enter into life eternall His position here with the rest of the Consubstantialists is therein agreeing with the Romanists that the wicked and unbeleevers doe eat and drinke the very bodie and bloud of Christ. Contra. 1. But first he should have proved out of this place that there is a carnall and corporall presence of Christs body and bloud in the Eucharist before the other assertion can have any place that the wicked are partakers of it But this text maketh directly against that carnall and grosse conceit for as Christ saith of the bread which hee brake to his disciples This is my body which is the chiefe text they have whereupon to ground that fansie so S. Paul saith this rocke was Christ like as then neither the rocke was verily Christs body nor the water thereout issuing his bloud but onely in signification and representation so the bread and wine are lively demonstrative and exhibiting signes of the body and bloud of Christ to the faith of the receiver and no otherwise 2. The other position is directly opposite to the Scripture Whosoever eateth my flesh and drinketh my bloud hath eternall life Ioh. 6.54 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him vers 56. Hee that eateth mee even hee shall live by me But the wicked and unbeleevers neither have eternall life neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith as the Apostle saith I live by the faith in the Sonne of God Galath 2.20 therefore they cannot eat or drinke the body and bloud of Christ. 6. Places of Morall Observations 1. Observ. That one
speaketh of himselfe Tanquam de aliquo tertio As of some third person as chap. 19.11 The Lord himselfe saith to Moses The third day will the Lord come downe Lippom. 4. This further was admirable that all the whole host of Israel containing so many hundred thousand did at once heare and understand the voice wherein God spake unto them as Moses witnesseth Deut. 4.10 Iehovah spake unto you out of the middest of the fire and you heard the voice of the words I remember that Chrysostome in a certaine homily did gesse there were about 100. thousand that were then present to heare him but in the campe of Israel there being 600000. men of warre above twenty beside the young and old women and strangers which might well make five times so many toward 30. hundred thousand as Tostatus and others conjecture it was a wonderfull and strange thing that one voice should be heard of them all as Iosephus saith Omnes audiebant vocem sublimi descendentem ut nemo non intelligeret All heard the voice that came downe from above so that there was none which did not understand and as Cajetane saith Proportionata erat tam propinquis quà m distantebus auditoribus The voice was so proportioned that all heard both neere and further off And therefore it is called A great voice Deut. 5.22 5. And where it is said All these words the meaning is the ten Commandements only to the 18. verse of this twenty chapter for all the Judicials and Ceremonials following were not uttered by the voice of the trumpet but delivered to Moses Tostat. And these words were spoken in this order here set downe and as they were afterward graven in the two tables of stone Moses doth not set them downe altogether after the same manner Deut. 5. which hee doth as an interpreter and expounder of the law Iun. QUEST VIII Why it pleased God himselfe to speake to his people in the giving of the law NOw it pleased God himselfe to pronounce this law in the hearing of the people for these reasons 1. To win the more authority unto his Commandements that they should not contemne and despise them afterward Ferus As Moses afterward rendreth this reason vers 2. That his feare may bee before you that you sinne not Burgens 2. That they might afterward give more credit unto Moses the Lord speaking unto him in the hearing of the people So the Lord himselfe saith Loe I come unto thee in a thicke cloud that the people may heare whiles I talke with thee and that they may beleeve thee for ever chap. 19.9 3. That the people might know that the Lord was their Lawgiver that he and none other did prescribe them Lawes and that to him and none other they should yeeld obedience 4. The people hereby had experience of Gods mercy that vouchsafed to speake unto mortall men as they themselves confesse Wee have seene this day that God talketh with man and he liveth Deut. 5.24 Burgens QUEST IX Of the division of the Morall law NOw the Morall law is first divided according to the subject and matter into two tables the first comprehending those precepts which concerne the worship of God in the foure first Commandements the second those which command the duties to our neighbour This division is warranted by our blessed Saviour Matth. 22.37 dividing the law into two generall or great Commandements Thou shalt love the Lord thy God with all thy heart c. This is the first and the great Commandement and the second is like unto it Thou shalt love thy neighbour as thy selfe Simler And the reason of this division is that by this order in setting our duty toward God before our duty toward our neighbour the greatnesse and eminencie of the one over the other should be manifest according to the Apostles rule It is better to obey God than man Act. 4.19 And therefore our blessed Saviour calleth the first the great Commandement Vrsin Iosephus then is deceived who putteth five Commandements to the first table making the fift Commandement of honouring the parents one of them But beside the former reason that the precepts onely commanding our duty toward God belong to the first table S. Paul convinceth him who calleth the fift Commandement the first with promise Ephes. 6.2 meaning the first of the second table but in Iosepus opinion it should be the last of the first table Simler Another reason of this division of the tables in setting the precepts first which prescribe our duty toward God is to teach us that no morall or civill duties as of justice chastity sobriety are pleasing unto God if they do not proceed from faith and from an heart setled aright in the true worship of God And therefore those glorious outward workes among the Heathen of justice fortitude temperance were not true vertues before God because they proceeded not from the knowledge and feare of God 2. Another division of the law is into the severall particular parts whereof it consisteth that is ten Commandements therefore called ten words Exod. 34.28 and Deut. 4.13 which are so many not because God delighteth in that number but because of the summe and argument of the things therein contained which are necessarily drawne to so many heads nothing being either omitted or superfluously added Vrsin 3. The law further in respect of the matter of the particular precepts is divided thus that generally in the morall law is contained the worship of God and the same either immediate or mediate The immediate which directly concerneth God is either internall both who is to bee worshipped prescribed in the first Commandement and after what manner with spirituall worship in the second or externall which is either private in not prophaning Gods name precept 3. or publike in the sanctifying of the Sabbath precept 4. The mediate service of God which indirectly is referred to him but directly and properly concerneth our neighbour is likewise either externall which consisteth either in speciâ—ll offices as of the mutuall duties betweene superiours and inferiours precept 5. or generall toward all sorts of men as in the preserving of our neighbours life precept 6. of his chastity precept 7. of his goods precept 8. of the truth precept 9. The internall is in the rectifying our very desires and inward affections toward our neighbours precept 10. Vrsin Which subdivision is very apt and fit saâ—ing that hee maketh all the law but one great Commandement the worship of God whereas our Saviour divideth it into two which division of necessity must be received Some concurring with Vrsinus in the subdivision of the first table doe otherwise distribute the second in this manner it commandeth either speciall duties of some certaine callings in the 5. or generall in the rest and that either in respect of our neighbour in the 6 7 8 9. or of God who knoweth the heart and so the very inward concupiscence is forbidden in the 10. So Pelacherus Pelargus Iunius
the secrets of God Simler 3. Affiance and confidence followeth which relieth upon the wisdome power and constancy of God which is accompanied with faith and beliefe 2. Chron. 20.20 Put your trust in the Lord your God and yee shall be assured beleeve his Prophets and ye shall prosper A fruit and effect of this confidence is prayer How can they call on him upon whom they have not beleeved Rom. 10.14 Contrary hereunto are 1. Incredulity and want of faith as Christ comming into his countrey marvelled at their unbeliefe Mark 6.6 2. Doubtfulnesse as in Peter when he would have come to Christ walking upon the water to whom our blessed Saviour saith O thou of little faith wherefore diddest thou doubt Matth. 14.13 3. Diffidence and distrust as in the Courtier who said Though God would make windowes in heaven this thing cannot come to passe 2. King 7.2 4. Despaire as in Cain Genes 4. and in Iudas that hanged himselfe 5. Confidence in man in riches strength wisdome or in any thing but God 4. Thankfulnesse for benefits received is also a part of Gods worship as the Prophet David saith Psalm 116.12 What shall I render unto the Lord for all his benefits toward me This thankfulnesse and acknowledgement of Gods bounty bringeth forth these two singular effects First Humility that none ascribe ought to himselfe or his owne worthinesse but all unto Gods mercy as Daniel saith Vnto us appertaineth shame c. but compassion is with the Lord Dan. 9.9 Secondly Patience in adversity to be thankfull as well for adverse things as prosperous as Iob saith to his wife Shall wee receive good at the hands of God and shall we not receive evill Iob. 2.10 Contrary hereunto are 1. Forgetfulnesse of Gods benefits and Ingratitude as in Nabal that considered not who had endued him with riches 2. Pride and vaine glory as in the Pharisie that stood upon his workes Luk. 18. as also the Romanists doe the Pharisies of this age 3. Impatience and murmuring against God as in that wicked messenger sent from the King to take off Elisha his head who said Behold this evill commeth of the Lord should I attend on the Lord any longer Thirdly with all our strength we must love God in the acts and workes of our life referring all to his glory Matth. 5.16 Contrary whereunto is the dishonouring of God by our life and causing the same thereby to be evill spoken of as the Apostle chargeth the Jewes Rom. 2.24 2. Doct. Of the unity of the Godhead NOw out of this first Commandement Thou shalt have no other Gods before mee that excellent doctrine is inferred and concluded concerning the unity of the Godhead And further the Scripture elsewhere doth plentifully beare witnesse hereunto as Deut. 6.4 Heare O Israel the Lord our God is Lord only likewise Isay 44.6 Thus saith the Lord of hosts I am the first and I am the last and beside me there is no God Beside the evident testimony of Scripture Damâ—scen doth thus shew the unity of the Godhead by demonstration of reason against those which beleeve not Scripture 1. Deus perfectus est c. God is perfect Si multos asserimus deos in multis differentiam contemplari oportet If we affirme many gods in many we must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identitie there must also needs bee an unitie in the Godhead 2. Deus incircumscriptus est God is incircumscriptible he cannot be circumscribed defined or limited to a place Quomodo si multi diversique sunt incircumscripti erunt c. But if they bee many and divers how can they bee incircumscriptible For wheresoever is one there cannot bee another 3. Differentia contrarietatem inducit c. Difference bringeth contrariety and repugnance if then the world were governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna considering the strife betweene these governours To this purpose Damascen lib. 1. de fid orthodox cap. 5 6 7. Bernard also thus setteth forth the unity of the Godhead God is one but not as the Sunne or Moone is one because there is not another But he is Vnus sibi idem est semper uno modo But he is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moone Clamat uterque se non esse unum sibi ille motibus esta defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes So Bernard lib. 5. de considerat But against the unity of the Godhead it will be thus objected out of the 82. Psal. vers 6. I said yee are Gods and ye are children of the most high Origen thus answereth he calleth them Deos tanquam à Deo detos c. Gods but made Gods by God Verâ— Deus unus est Deus caeteris qui ab ipso creati sunt contulit nomen istud non natura sed gratia The true God is but one God unto the rest which were created not nature but grace hath given this name Origen in mandat primum That place also of the Apostle will be objected 1. Cor. 8.5 Though there be that are called Gods whether in heaven or in earth as there be many Gods and many lords c. To this Cyrillus maketh this answer Nuda appellatione honorantur alterius ab ipso existeâ—â—es naturae c. They are so called only in name being of another and divers nature from God c. that is they are so called of those that ignorantly worship them the Gentiles tearme their Idols Gods which are none therefore it followeth in the same place of the Apostle Yet unto us there is but one God Howsoever the Heathen being blinded have imagined to themselves divers Gods yet the people of God to whom the Lord revealeth the truth acknowledge but one God Cyril also in the same place thus answereth touching the other place Nunquid igitur qui honorati sumus ut vocâ—mur Dâ—â— propterea naturae nostra mensuram ignorabimus Shall we therefore which have received this honour to be called Gods be ignorant of the measure and condition of our nature 3. Doctrin That the beliefe in the Trinity is commanded in the first precept AS this Commandement enjoyneth us to beleeve the unity of the Godhead so therein also is implied a Trinity of persons the Father Sonne and holy Ghost who as one God are of us to be worshipped for thus it may be concluded out of this precept Jehovah the only God is to bee worshipped but nor the Father onely but tbe Sonne and the holy Ghost are
to the floud the 2. from Abraham till the giving of the law the 3 from thence to Christ the 4. from the comming of Christ unto the end of the world which Christ calleth a generation when he saith this generation shall not passe till all these things be fulfilled Augustine not much differing understandeth these foure generations the 1. from Abraham to David the 2. from David to the captivitie of Babylon the 3. from thence to the comming of Christ the 4. from Christ unto the end of the world in the which fourth generation God visited upon the Jewes the iniquitie of their fathers and cast them out of their land August cont Adimant cap. 7. Contra. 1. But if these foure generations should be taken for the continuance of the world then what difference should there be betweene the third and fourth generation and the thousand generation limited for the Lords shewing of mercie 2. The generation that our blessed Saviour speaketh of was that present age wherein those things concerning the destruction of Jerusalem should be fulfilled 3. And lawes are made to meet with inconveniences following not alreadie past to what end then should the generations be counted which went before the making of the law And at the comming of Christ he found not the Jewes given to Idolatrie for the which sinne specially this punishment is threatned 4. Hierome maketh this allegoricall exposition thus mystically applying these foure generations to the foure degrees of sinnes the first in the thought the second in the will and purpose the third when the sinne is brought into act the fourth Si in tuis sceleribus glorieris if thou gloriest in sinne These two last the Lord useth to punish and not the former Hieron in Ezech. cap. 18. Contra. 1. If the third and fourth generation are thus to bee expounded then so must the thousand mentioned afterward but it will be hard to make a thousand degrees of vertue 2. Neither is it true that God onely punisheth the two last degrees of sinne the act and glorying in it for our Saviour sheweth that adulterie may bee committed in the heart Matth. 5. and Moses was punished for his incredulitie at the waters of strife which was internall Numb 20. 5. Lippoman hath this conceit that the third and fourth generation are to be put together and so they make the seventh generation and then this is the sense Deus tantae severitatis c. God is of such severitie that the punisheth impietie in the seventh generation when as it seemeth to be forgotten the posteritie being by so many degrees distant from their ancestors that sinned Contra. But Lippoman in the same place doth answer himselfe shewing out of Scripture that these numbers must be counted not as one added to another but as included one within another as Prov. 30.18 There be three things hid from me yea foure that I know not he meaneth not three and foure but foure in all as it followeth in the next verse 6. Therefore this is the best reason why the Lord nameth the third and fourth generation because men may live so long to see their offspring to the fourth generation as it is said of Iob chap. 42. Acacius Et sic mutuò videre possunt filii peccata parentum ad imitandum patres poenas filiorum ad dolendum And they may mutually see both the sonnes the sinnes of their parents to imitate and the fathers the punishment of their sonnes to grieve at Thomas 1.2 quaest 87. art 8. And two other reasons beside are yeelded hereof both that the parents by this long suffering of God in not punishing presently might bee called to repentance Vt ex hac punitione tolerationem divinam non parvi pendant patres c. That the parent should not lightly esteeme this divine forbearance Cajetan And beside to shew that if they cannot be wonne with this lenitie and longanimitie of God that they shall not goe unpunished Longanimis sum in parentes c. I am long suffering toward the parents and toward their sonnes Si autem nepotes majorum suorum peccata secuti fuerint ultionem infligam But if the nephewes doe follow the sinnes of their ancestors at the last I will inflict punishment Theodoret. QUEST IX Why mercie is promised to be shewed to a thousand generations SHewing mercie unto thousands 1. Augustine understandeth this of a thousand yeeres as if any of the seed of David love the Lord Quem constat utique ante mille annos fuisse who was a thousand yeares since for two causes God will shew him mercie Quia ipse Dei cultor est exejus semine qui amaverat Deum Because both he himselfe is a worshipper of God and of his seed that loved God Quaest. veter nov testam cap 14. Câ—ntra But it is evident by the construction of the words that in this clause must be supplied the word generations which is understood before the words in the originall are To the thirds and the fourths that is those which are in the third and fourth generation from their fathers and so must thousands be understood here now a thousand generations is more than a thousand yeares 2. Theodoret maketh particular application of this unto the calling of the Gentiles Quae per Abraha semen benedictionem divinam adeptae sunt Which through Abrahams seed obtained the divine blessing after so many yeeres But this is not fitly applied for here mercie is promised to a thousand of them that love God but the Gentiles were Idolaters before they were called to the knowledge of Christ therefore they are without the compasse of this promise It was rather fulfilled in the beleeving Jewes who while they followed the faith and did the works of Abraham continued the Lords people more than two thousand yeeres 3. Acacius expoundeth thus Interminatum tempus significavit in quo anima ipsa postquam ex hac vita transmigraverit indeficientem à Deo misericordiam consequetur Hee signifieth an undetermined time wherein the soule after it is passed out of this life doth obtaine mercie never fayling at the hands of God Contra. But this terme of thousands cannot be referred to the immortall state in the next world because hee speaketh of the time of keeping Gods commandements which is in this life and beside as the one part of the third and fourth generation must be understood of the time of this life so likewise must the other 4. Neither can it be taken literally for from the first man Adam to the last shall there not to be a thousand generations seeing from our blessed Saviour to Adam there are rehearsed not full out fourescore generations Luk. 3. and yet here it is said to thousands which cannot bee lesse than two thousand Tostatus 5. Wherefore the best solution is this that here poâ—itur numerus certus pro incerto a certaine number is put for an uncertaine Tostat. q. 5. Soleo meminisse probitatis parentum
had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also must bee considered that although the cause of warre be just yet that it be not rashly set upon but all other meanes must first be tried as Ezekiah before he would by force resist the King of Assyria sought to have pacified him by paying a certaine tribute 2 King 18.14 So the children of Israel before they assaulted their brethren the children of Benjamin by open warre because of the wickednesse of the Gibeonites committed against the Levites wife first required of them that those wicked men might be delivered into their hands which when they wilfully refused then they resolved to set upon them Iudg. 20.13 Ex Simlero 4. Confut. Against the Romanists that make difference betweene counsels and precepts IN the next place the Romanists are to bee dealt withall and here commeth first to be examined that assertion that whereas we affirme that even in this Commandement Thou shalt not kill that dutie of charitie is prescribed even in loving our enemies they affirme that this is no precept which we are bound to keepe but a counsell of perfection and a worke of supererogation Thom. Aquin. 2.2 qu. 25. art 9. Contra. 1. This derogateth from the authoritie of Christ to say that he gave counsell to his Disciples and did not by his authoritie command them 2. Seeing all the duties of charitie are required by the law for love is the fulfilling of the law it followeth that even this dutie also in loving our enemies is enacted by the law and not left free 3. Our Saviour adding further as a reason hereof that ye may bee children of your Father which is in heaven sheweth that wee cannot otherwise bee the true children of our heavenly Father unlesse we be like him herein even in loving of our enemies then it will follow that it is not a counsell of conveniencie but a precept of necessitie Ex Bastingio See more of this popish distinction of counsels and precepts Synops. Centur. 1. err 84. 5. Confut. Against the Popish distinction of mortall and veniall sinnes ANother assertion of the Romanists here to be taxed is that anger si sit talis motus ut deducatur ratio est peccatum mortale c. If it be such a motion as that the reason is drawne to consent it is a mortall sinne Si usque ad consensum non pervertitur ratio est peccatum venidle c. But if reason be not perverted to consent then it is a veniall sinne but if it bee not a mortall or deadly sinne in the nature and kinde thereof as is murther and adulterie then although there be a consent it is no mortall sinne Sic Thom. in opuscul This distinction of sinnes veniall and not veniall in their owne nature in respect of the greatnesse or smalnesse of the sinne is not to bee admitted for these reasons 1. In the respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of sinne is death and sinne is the transgression of the law 1 Ioh. 3.4 and every transgression of the law is under the curse Galath 3.10 2. In respect of the infinite Majestie of God which to violate can bee no veniall sinne of it selfe considering also the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection therefore in regard of the perfect righteousnesse and infinite Majestie of God no sinne committed against God can in it selfe bee veniall 3. And concerning this motion and passion of anger even when it is sudden and unadvised though there bee no further purpose or intendment to hurt it is guiltie of judgement Matth. 5.22 Where by the way it shall not bee amisse to note the difference here betweene Thomas Aquin and Bellarmine for Thomas holdeth this anger here spoken of to bee a deadly sinne in that he saith He that is angrie with his brother shall be guiltie of judgement it must be understood dâ— matu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Sic Thomas in opuscul Ex Lippoman But Bellarmine affirmeth that this is a veniall sinne and so deserveth not everlasting damnation because hell fire is onely due unto the last to call one foole Bellarm. lib. 1. de purgator cap. 4. Contra. 1. Every mortall sinne deserveth damnation but in Thomas Aquins judgement as is shewed before this anger here spoken of is a mortall sinne Ergo. 2. The naming of hell fire onely in the last place sheweth not a divers kinde of punishment from the rest but a divers degree of punishment for otherwise judgement in Scripture â—s taken for damnation as Psal. 143.2 Enter not into judgement with thy servant for no flesh is righteous in thy sight So Rom. 2.1 In that thou judgest another thou condemnest thy selfe Here to judge and condemne are taken for all one to be culpable then of judgement is to bee guiltie of damnation 4. Yet we admit this distinction of veniall and mortall sinnes if it be understood not in respect of the nature of sinne but of the qualitie of the persons for unto those that beleeve all sinnes are veniall and pardonable through the mercie of God Rom. 8.1 There is no condemnation to those that are in Christ Iesus but to the wicked and unbeleevers all their sinnes are mortall Rom. 6.23 to them the stipend and wages of sinne is death See more also hereof Synops. Papis Centur. 4. err 6. 4. Morall observations 1. Observ. Not to be hastie to anger THou shalt not kill Our blessed Saviour expounding this Commandement Matth. 5.22 sheweth that even hee which is angrie unadvisedly transgresseth this precept which may bee a caveat unto furious cholerike and hastie men that they should bridle their intemperate affections and not give place to rage for as Chrysostome saith Si concedatur licentia irascendi datur causa homicidii faciendi If libertie be granted unto anger even cause many times will bee given of murther But if any man shall say when hee is angrie with a man for railing and reviling that hee is angrie with his sinne let him consider that when he heareth the name of God blasphemed he is not so much moved which sheweth that he is angrie in respect of his owne name and person which is called in question and not simply for the sinne Simler 2. Observ. The challenging of one another into the field forbidden ANd if it be simply unlawfull to kill then let such looke unto it that take it to be their honour and estimation to challenge one another into the field whereupon often ensueth murther for we have otherwise learned in the Scriptures Omnem cupiditatem seipsum ulciscendi vetitam esse That all desire for a man to revenge himselfe is unlawfull Simler For such doe usurpe the Lords office The Wise-man saith Say not thou I will recompence
no concupiscence is mortall 2. There can be no reasonable coveting of another mans things for reason is grounded upon the law of nature against the which such concupiscence is therefore the coveting of our neighbours goods being a transgression of this morall precept is in it owne nature mortall but through Gods mercie in Christ both it and all other sinnes to the faithfull are veniall and pardonable and not otherwise 4. Confut. That Marie was not void of originall sinne and concupiscence FUrther Thomas Aquin hath another position Post peccatum propter corruptionem nullus evadit concupiscentiam praeter Christus virgo gloriosa c. After sinne entred because of corruption none can escape concupiscence beside Christ and the glorious Virgin Thom. in opuscul So the Rhemists All men are borne in sinne Christ onely excepted and his mother for his honour Annotat. Rom. 5. sect 9. Contra. 1. The Apostle saith Rom. 3.19 Whatsoever the law saith it saith to them which are under the law that every mouth may be stopped and all the world be culpable before God But Mary was under the law and culpable before God as others were Ergo the law also saith to her Thou shalt not covet 2. Againe the same Apostle saith The law was our schoolmaster to bring us to Christ that we might be made righteous by faith Galath 3.24 But Mary was made righteous by faith for shee calleth Christ her Saviour in her song Luk. 1.47 Therefore the law also was a schoolmaster to her to bring her to Christ. 3. S. Paul further saith Ephes. 2.3 We were by nature the children of wrath as well as others He speaketh generally of all the faithfull therefore even Mary was by nature the childe of wrath and consequently borne in originall sinne 4. Divers infirmities are discovered in Scripture in the Virgin Mary as Luk. 2.48 her finding fault with Christ Matth. 12.46 her interrupting of Christ in his sermon Ioh. 2.2 her prescribing of the time to Christ to shew a miracle in turning the water into wine when Christ rebuked her saying Woman what have I to doe with thee All these infirmities doe shew that Mary was not void of originall sinne And therefore upon these reasons and testimonies of Scripture we inferre that Mary was conceived and borne in sinne as others are and Christ onely is excepted of whom onely the Apostle saith He was in all things tempted in like sort yet without sinne Heb. 4.15 As Origen also well saith Solus Christus sine macula Onely Christ was without spot Homil. 1. in Levit. See more also of this question Synops. Centur. 2. err 79. 5. Confut. Against the Romanists that it is impossible in this life to keepe the law of God NOw whereas the law restraineth the very inward concupiscence and corrupt desire herein appeareth the perfection of the law and how impossible it is for any in this life to keepe the law of God perfectly as the Apostle saith Rom. 7.14 We know that the law is spirituall but I am carnall sold under sinne There are two reasons why it is not possible to keepe the law both because it is spirituall not restraining onely the externall act but the internall spirituall motions and so is a most perfect rule of righteousnesse and for that we are on the other side imperfect full of weaknesse and corruption and carnall Here then is discovered another error of the Romanists That the precepts and commandements of God unto a man justified and in the state of grace are not impossible to be kept Concil Trident. sess 6. can 18. First then the truth concerning this point shall briefly be opened and then their objections answered First here we are to consider a fourefold state and condition of man 1. As he was created in a perfit state before his fall when it was possible for man to have kept the law and to have conformed himselfe in perfit obedience to the will of his Creator 2. But man considered in his corrupt nature before he be regenerate and restored can by no meanes keepe the law as the Prophet saith Can the blacke moore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Iere. 13.23 So the Apostle Whatsoever is not of faith is sinne Rom. 14.23 And We are not able of our selves to thinke any thing 2 Cor. 3.5 3. In the restored estate of man by regeneration and new birth the law is partly possible to bee kept partly impossible It is possible two wayes first by the imputation of the righteousnesse of Christ who hath fulfilled the law for us for he needed not fulfill it for himselfe as hee suffered not for himselfe for he was perfitly holy and just even from his conception communicatione justitiae divinae by the communication of the divine justice Marbach So the Apostle saith Rom. 10.4 Christ is the end of the law that is the fulfilling of the law for righteousnesse to every one that beleeveth Secondly the law is possible to be kept of the regenerate Quo ad inchoationem obedientia internae externa in respect of the inchoation or beginning of obedience internall and externall as the Apostle saith This is the love of God that we keepe his commandements 1 Ioh. 5.3 For he which without this beginning of righteousnesse that is without regeneration saith he knoweth and serveth God is a liar Vrsin This regeneration and inchoate obedience being wrought in the faithfull by the Spirit of God though it doe not wolly extirpate and root out sinne yet it keepeth it so under that it reigne not in them and it so renueth them that they labour to resist sinne and to live according to the law of God which obedience though it bee in it selfe imperfect yet is it accepted of God by faith in Christ in whose perfect righteousnesse whatsoever is imperfect in our obedience is perfected and our imperfections pardoned Marbach Yet even in the regenerate the law is impossible to be kept in respect of that perfection which God requireth and therefore the Prophet David saith Psal. 143.3 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 1. The faithfull doe both imperfectly keepe the law committing many things against it 2. Even in those things wherein they keepe the law they have some imperfections as the Prophet Isay saith 64.6 All our righteousnesse is as a stained clout Vrsin But there is great difference betweene the regenerate and unregenerate even when they sinne 1. Gods purpose standeth to save the Elect though they sometime slip so is it not with the other 2. Their repentance in the end is certaine so is it not in the unregenerate 3. Even in the sinnes of the regenerate there remaineth yet some seed of faith which is not utterly extinguished nor they wholly given over but the wicked and unregenerate are wholly sold over unto sinne and their
Idols which belongeth unto God they doe in effect make Images of silver and gold their Gods Those reasons which Damascene urgeth against the Idols of the Pagans may be also enforced against the superstitious Images of the Romanists 1. Stulte pretiosius est tuo idolo animal quod offertur ei nam idolum homo fecit animal Deus creavit c. Thou foole that beast is more precious than thine Idoll which thou offerest unto it for thou madest the Idoll but God created the beast â— Deum quis emit Deum quis vendit c. Who hath bought God or who hath sold God but thine Idols are sold some for a greater price some for a lesse 3. Quomodo Deus vocatur qui non movetur How is that called God which is not moved Doest thou not see how if an Image sit it never standeth and standing it never sitteth 4. Antiquiâ—r es tu deo à te facto c. Thou art more ancient than the god which thou makest but God was before all 5. Confidis teipsum cum sis homo Deum posse facere c. Thou perswadest thy selfe that thou being a man canst make God but man was created and made by God he then cannot be a maker of his God 6. Nisi custodes assiderent deum tu perderes c. Unlesse thou shouldest set watchmen by thou mightest lose thy God but God is our keeper God hath no need of our keeping And so he concludeth Amentiae non pietatis sunt vestra opera c. Your workes then are workes of madnesse rather than piety Damascen in histor Barlaam Iosaphat 3. Confut. Against those which say the Godhead may be comprehended Vers. 21. MOses drew neere unto the darknesse where God was c. This sheweth that in respect of us God is in darknesse because his divine nature and essence is of us incomprehensible but in himselfe he dwelleth in light inaccessible which none can attaine unto 1 Tim 6.16 as also the Evangelist saith No man hath seene God at any time Ioh. 1.18 This then evidently convinceth the errour of the Anomians that affirmed They comprehended the very essence of God which errour he strongly savoureth of that is bold to say That there is not any thing of God which his Saints shall not see that we shall communicate with Christ in all his glory that Paul being rapt into the third heaven saw the very essence of God that we shall see the Godhead of Christ in plaine manner and in perfect measure Against these bold assertions I will oppose the Theologicall conclusions of Thomas Aquin concerning this matter Nullus intellectus creatus potest ad eum accedere c. No created understanding can come neere unto God Now the understanding â—ay two wayes come to the knowledge of the nature of another Scilicet ut attingat comprehendat that is to attaine unto it and to comprehend it it is impossible that the intellectuall part should come to comprehend God seeing he is infinitè cognoscibilis infinitely to be knowne Virtus autem intellectâ—◠〈◊〉 est sinita But the power of the understanding or intelligence created is finite c. how then can that which is finite comprehend that which is infinite Ideo etiam intellectus Christi non comprehendit 〈◊〉 c. Yea even the understanding of Christ that is as hee is man doth not comprehend God There is another way to know God scilicet uâ—â—ingendo Deum by attaining or comming neere unto him And this way no created intelligence can attaine per propria naturalla by the naturall power to know that which is God and the reason is Quia nullâ—â— potent in potest in aliquid altius suo objecto c. Because no power can doe any thing in that which is higher than the object now God is higher than the object of our understanding Thomas proceedeth thus A thing is said to be invisible two wayes Vno modo propter defectum sui ut opaca alio modo propter excedentiam ut sol One way because of the defect in it selfe as darke and shadowed places another because of the excellencie thereof as the Sunne is to our eye and so God is invisible But how is God inaccessible If we understand the comprehension of God so it is true even of the Angels that is that they comprehend him not for so God only comprehendeth himselfe si de visione quae attingitur c. if we understand the Apostle to speake of the vision attaining not comprehending so it is understood three wayes 1. Nemo vidit oculo corporali No man hath seene God with the bodily eye 2. Secundum essentiam oculo mâ—neâ—is vivens in curne nisi Christus c. And according to his essence no man living in the flesh hath seene him with the eye of the minde but Christ as the Lord saith Exod. 33.20 There shall no man see mee and live 3. Nemo vidit quid est Deus per scipsum No man hath seene what God is by himselfe that is by his owne power as our blessed Saviour saith to Peter Flesh and bloud hath not revealed this unto thee c. Matth. 16. Sic Thomas in 1. Timoth. cap. 6. lect 3. 6. Morall observations 1. Observ. Not to contemne or despise the ordinary ministery Vers. 19. TAlke thou with us and we will heare This both meeteth with their curiosity and ignorant folly that say O if I might heare God speake himselfe I should be much moved little doe they conceive that thus speake their owne weaknesse or the Majesty of God for this people was not able to endure to heare the mighty voice of God B. Babington Beside this sheweth the unthankfulnesse of men in not acknowledging the Lords mercy in appointing the ministery of man like unto our selves for our instruction and comfort and their prophanenesse which contemne so necessary a meane without the which they must either be left altogether without a guide or be overwhelmed with the Majesty of God Galas 2. Observ. How fearefull the day of judgement shall be LEt not God talke with us lest wee dye If the Law was so terrible when it was given how fearefull is that day like to be when God shall come to judge the breaches and transgressions of his Law if the giving of the precept did strike such feare the rendring of judgement cannot bee without great horrour B. Babington Therefore the Apostle saith Knowing the terrour of the Lord wee perswade men c. 2 Cor. 6.11 3. Observ. Against curiositie Vers. 21. MOses drew neere to the darknesse c. This sheweth that God is incomprehensible therefore we must be sober and modest and humble in speaking or writing of God This Simonides found who being asked of Hiero what God was first asked three dayes then six then double againe to consider of it and in the end gave over as being not able to search it out B. Babing So the Apostle exhorteth That no man
outward meanes it is but to colour their devillish practice and inchantments whereby they worke and not by the vertue or operation of such herbs therefore it was well decreed in the Matiscane Councell as it is cited in the Decrees Nec in collectionibus herbarum quae medicinales sunt observationes aliquaâ— licet attendere c. In the collection of herbs which are of themselves medicinall it is not lawfull to use any other superstitious observations Now on the contrarie it shall appeare that witches and other of that sort are worthie of punishment by death and that they are not by any meanes to bee tolerated in a Commonwealth 1. They are manifest transgressors against the first Table and every precept thereof for they doe combine themselves with Satan and forsake their faith and so make them other gods beside the Lord they also invent superstitious rites and ceremonies images figures and pictures which the devill hath taught them to worship him by and beside they prophane and abuse the holy name and titles of God in their superstitious invocations and inchantments And they appoint certaine holy daies solemnities and assemblies among themselves as the Lord hath appointed the Sabbath for his owne worship And thus they apparently violate every precept of the first Table 2. They are also enemies to the Commonwealth full of mischiefe practising their malice upon men and beasts and therefore the Civill law Propter magnitudinem scelerum maleficos appellat Because of the greatnesse of their mischievous practices calleth them Evill or Wicked doers They are manifest murtherers assaulting the life of Christian people where God permitteth by all devillish meanes and thus the second Table likewise is by them violated and perverted Gallas 3. They also are perverters of their children and seducers of others and so cause this mischiefe to spread further and to be transmitted over unto posteritie 4. Further if divine and humane lawes condemne all filthie societie and companie with beasts much more horrible and abominable is al confederacie and league made with devils and uncleane spirits Simler 5. Thomas touching this error that some should say Quod maleficium nihil erat in mundo c. That witchcraft was nothing in the world but in the opinion of men addeth Procedit haec opinio ex radice infidelitatis That this opinion proceedeth from the root of infidelitie because they doe not beleeve that there are any devils but only in the estimation of the people c. But we are taught by the Scriptures that the Angels fell from heaven and became devils by whom witches and Sorcerers worke 6. And this is sufficient to convince these men of error because the law of Moses judgeth the sinne of witchcraft worthy of death which they must 〈◊〉 â—â—cuse of 〈◊〉 if witchcraft were so small an offence and consisted but in opinion only And the Imperiall lawes herein doe concurre also with the Divine law which calleth Ars 〈…〉 The Mathematicall it meaneth Magicall science damnable and it decreeth thus 〈…〉 sunt Soothsayers and Diviners are to be burned Nec â—rs ista disâ—i nec dâ—ceâ—t debet This art must neither be learned nor taught yea by the Civill law he which consulted with Soothsayers 〈…〉 shall be punished by the sword QUEST XXXIII Of the 〈◊〉 stone of 〈…〉 Vers. 19. WHosoever lieth with a beast 〈◊〉 Prâ—opins and the 〈…〉 doe understand this of a beastly and bruâ—â—sh man with whom it is dangerous to converse and by death they understand here eternall death But this were to 〈◊〉 these grosse and unnaturall sinnes which here are condemned and these civill politicke lawes are literally to be understood 2. Therefore this law meeteth with that most unnaturall and monstrous sin of more than beastly lust 〈◊〉 this one kind also comprehending all other outragious lusts 〈◊〉 against nature as 〈◊〉 18.22 and 20.15 〈◊〉 3. And there are two sinnes specially against nature either when non servitus 〈◊〉 speciâ—â— the due kind is not kept as when the filthy company of beasts is desired Nature only having ordained the generation of mankinde to be with man the other is when non servatur debitâ—s sermo the due sex is not kept as when man with man worketh â—ilahinesse which was the sin of Sodome Thomas 4. And these are the reasons why such wicked persons should be put to death without all mercy 1. 〈◊〉 latur talibus flâ—giriâ—â— societ 〈◊〉 illa qua cum Deo noâ—â—s esse debet c. By such hainouâ— sins that societie 〈◊〉 violated which ought to be betweene us and God seeing Nature it selfe whereof God is the Author is polluted with such perverse lusts c. 2. Such wicked and vile persons shew themselves worse than bruâ—â— beasts qua coitu naturali contenta sunt which are content with naturall copulation Calvin and goe not out of their kind 3. Serit semen ubi aut nihil nâ—scitur 〈…〉 contrarâ—â—m c. Such soweth seed where either nothing at all is ingendred or a monster contrarie to nature Pelarg. 5. Not only the man or woman committing this filthinesse but the beast also wherewith it is perpetrated was to be put to death Levit. 20.15 both for the detestation of the fact and lâ—st any other by thâ—â— evill example should attempt to doe the like with that beast Lyran. QUEST XXXIV The reasons why mâ—n are given over to unnaturall lust 1. THis bestiall sin may be committed two waies either indirectly when one not at the first intending any such filthy act but being inflamed with lust ad coitum simplicâ—ter simply unto that carnall act because it cannot be satisfied as he would seeketh to have it satisfied howsoever or else directly at the first there is a wicked inclination unto this bestialitie 2. Tostatus giveth three reasons of it why some men are caried into these unnaturall lusts 1. Their vile corrupt nature which is procured by the evill disposition of the country as in Aethiopia and Lybia and toward the poles in the remote countries monstrous shapes and formes are found which are the fruits of such unnaturall lusts 2. Some grow bestiall by frensie and madnes and other distemperatures of the braine 3. Some by an evill use and custome as it seemeth the Sodomites even from their childhood were exercised in those acts of filthines As these reasons may be yeelded of the unnaturall appetite of men which feed of raw flesh yea of the flesh of men as bruit beasts so also of unnaturall lust Tostat. qu. 14.15.3 But a better reason may be given than all these for these unnaturall and beastly lusts are the traits of Idolatry and false worship as here immediately it followeth that they should not offer unto any other gods And Saint Paul sheweth that the Gentiles after they had corrupted the true worship of God were given over unto their owne hearts desire Rom. 1. as the Canaanites haâ—ing not the true worship of God defiled themselves
againe to his creditor And R. Salomon giveth this reason why the pledge was restored every day to set forth the mercie of God which daily forgiveth our sinnes Iosephus addeth also that by this meanes the debtor might better bee put in minde of his debt But I rather subscribe to Oleaster here that this raiment which was to be restored before the Sunne set was not delivered againe because the poore debtor had continually necessarie use of it 5. This is not only meant of the covering which he wrappeth himselfe in by night but of any other part of his bedding as his couch pillow or such like because there is the same reason of them all they helpe to defend him from the cold of the night Gallas 6. And this law is made for the benefit of the poore Hic de paupere loquitur qui non habet nisi unam vestem c. He speaketh here of the very poore man which hath but one garment and cannot live without it Hugo de S. Victor 7. Two reasons are annexed the one taken from common humanitie it is his only covering the other from the judgement of God which the Lord at their crie will exercise upon such hard hearted Creditors Iunius A third reason is added Deuteronomie 24.13 That the poore man having received his covering may blesse him QUEST L. Who are understood here by gods and why Vers. 28. THou shalt not raile upon the gods 1. Augustine thinketh that this place is to be understood according to that saying of S. Paul Though there bee that are called gods whether in heaven or in earth as there be many gods and many Lords 1 Cor. 8.5 addende sicut sunt deos intelligi voluit qui digne 〈◊〉 dicuntur in adding as there are c. he would have understood such gods which are worthily so â—alled And these gods which are worthily so called he forbiddeth to be rayled on non jussisunt sacificiis c. â—os honorare they are not bidden to honour them with sacrifices c. But the Apostle rather in this place understandeth the vaine idols of the Heathen which in their blinde opinion were counted gods not such to whom that name was worthily attributed as Cyril saith Vnde divinus Paulus quod multi quidem 〈…〉 coelâ— et in terra niâ— sunt sed pâ—tius nâ—minantur Whereupon divine Paul saith that there are many which are not indeed gods in heaven and in earth but are so called 2. Therefore by the name of gods here is understood the Prince or Magistrate as Cyrillâ—â—â— expoundeth Vt manifestam faceret dicti vim subjâ—ngit statiâ—â— That he might make manifest the sense of the word he addeth presently Neither speake evill of the Ruler of the people Likewise Gregorie interpreteth Per dons sublimes sapicuâ—es viri intelliguntur c. By gods high and wise men are understood as the Lord saith he had made Moses Pharaohs god So Constantine when accusations were brought in against the Bishops called them together and burned before their face the libels of accusation thus saying unto them Yee are gods non dignum est ut nos judicemus deos it is not meet that wee should judge the gods 3. So our blessed Saviour expounded that place of the 82. Psalme I said yee are gods hee calleth them gods to whom the word of God was Iob. 10.34 Which is not to bee understood as Calvin well interpreteth of the generall doctrine which is directed to all the sonnes of God sed de speciali dominandi mandato of the speciall charge of government 4. By gods then here and Rulers are understood both Ecclesiasticall and Civill governours as Saint Paul expoundeth it Act. 23. Iun. Gregorie applieth it only to Ecclesiasticall Governours but it comprehendeth also the Civill Rulers as appeareth Psal. 82.1 5. They are called gods Tanquam imagines existentes ejus c. Because they are as the image of him which is both the Son and God Cyril Quod ad universorum Iudicis imitationem judicia illis credita sunt Because judgement is committed unto them wherein they imitate the universall Judge of all Theodoret. Iniis relucet Majestas Dei cujus vicem nomen gerâ—â—t The Majestie of God shineth in them in whose stead they are and whose name they beare Gallas And so the Apostle calleth them the Ministers of God Rom. 13. And they are so called Ne quid admittant quod â—os dedeceat qui loco Dei sedent c. That they should commit no thing unbeseeming them seeing they sit in Gods place Lippoman Dei personam sustinent tanquam legati vicariâ— They sustaine the person of God as his embassadors and vicegerents Calvin QUEST LI. Why the Magistrate is not to be reviled and with what limitation this law is to bee understood THou shalt not raile 1. The word callal here used signifieth properly to set at nought or esteeme light by and consequently to revile because men contemne and despise those whom they speake evill of Oleaster They are then forbidden first to contemne or despise the Magistrates then to speake evill of them 2. And two things they are here warned of not in secret to detract from them nor openly to raile on them Tostat. quaest 16. Neither in absentia velcoram in their absence or to their face Cajetan 2. And specially this law intendeth to restraine their insolencie that are readie to speake evil of Magistrates if they judge not according to their humour and especially malefactors are given to â—aile upon the Judge when they are punished justly Lyran. 3. They being then in Gods place are to bee reverenced and had in honor because injurie cannot be done unto them Quin simul Deo inferatur But it must likewise be offered unto God in whose place they are Marbach And hee that curseth them in a manner curseth himselfe because the Magistrate is the head of the people whereof he is a member or part Lyran. 4. But though Magistrates must bee honored they are not to bee adored Prohibiti sunt maledici non jussi sunt sacrificiis honorari c. Though they are forbidden to be evill spoken of they are not bidden to be honored with sacrifices or any such adoration August quaest 86. in Exod. 5. And although they are not to bee rayled upon yet neither are they to be flattered in their sin we must not thinke Honorem quo praediti sunt esse vitiorum integumentum That the honor which is yeelded unto them is a veile or covering of their sin Calvine Dei nomen etiamsi falso quibusdam imponatur c. The name of God though it bee given falsely unto some Magistrates yet is to bee honored Cyril 6. But so farre are Magistrates to bee honored and those terrene gods to bee admired as they command nothing against the great God of heaven Praepositis obediendum vice Dei sed non contra Deum We must obey them in Gods stead but not
fidem in cordibus c. And Christ dwelleth by faith in our hearts Thomas 2. But God is not said to dwell in the Sanctuary as though he were there concluded whom neither heavens nor earth can containe but because there he revealed himselfe by his word and heard their prayers Et gratiosa sua prasentia signa instituit And appointed there signes of his gratious presence Marbach And we must remember Non immensam Dei essentiam sed nomen memoriam illius ibi habitasse Not that the infinite essence of God but his name and memoriall there dwelled Calvin 3. And this he did in respect of the peoples infirmity Praesentiam gratiae voluit visibili symbolo testari He would testifie his presence by some visible signe Calvin And this he did for the peoples ease that they should not need to come unto that mountaine to offer their sacrifices Lyran. And because the people were not yet reclaimed from their superstitions Necessarius erat aliquis cultus externus ne diffluerent c. An externall forme of worship was necessarie lest they might have fallen to some other Ferus And God telleth them he will dwell among them Vt sumptum hilariter faciant c. That they more cheerefully might bestow upon this worke Calvin Et ut cum timeant praesentem semper And that they might alwayes feare God and stand in awe of him as continually present among them Pellican QUEST XVII Whether Moses saw a paterne of the Tabernacle in the mount Vers. 9. ACcording to all that I shew thee 1. Ferus thinketh that God shewed unto Moses the Tabernacle in the mount Non externa visione sed interna propheâ—ica Not by any externall vision but internall and propheticall But if Moses had not seene the very fashion and proportion of the Tabernacle he could not so exactly in every respect have caused it afterward to be made according to this description 2. Therefore Lyranus opinion is rather to be received Ostendit visione imaginaria c. He shewed the Tabernacle unto Moses by an imaginary vision So two wayes was the Tabernacle shewed Moses for first every thing was described and expressed in word Deinde ad majorem evidentiorâ—mque cognitionem And afterward for more evident and full knowledge they were shewed unto him in vision Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith which signifieth not the similitude or paterne but the edifice it selfe So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle he saw it not in dreame but it was represented to his sight as is evident vers 40. 3. And as first that heavenly paterne which Moses saw was shewed to make the terrene Tabernacle by so also the externall Tabernacle served to be a type and exemplar of heavenly things as the Apostle sheweth Heb. 8.5 And so Rupertus reconcileth Moses and the Apostle for because the celestiall patern was first shewed unto Moses whereby he should make the externall Tabernacle therefore Ipsa câ—lestia illi exemplaria dicuntur The celestiall are said to be a paterne or exemplar unto him but because the Apostle would have the Hebrewes that by these externall things Extenderent se ad cognitionem coelestiâ—â— They should tend to the knowledge of heavenly things Terrestria haec dicta sunt exemplaria coelestiâ—m These terrestiall things are said to be paterns of the heavenly QUEST XVIII Of the excellencie and dignity of the Arke and why it was made Vers. 10. THey shall make an Arke First those things are described which were within the Tabernacle then the Tabernacle it selfe is appointed to be made c. 27. And first he beginneth with the Arke which was in the most holy place of all and then those things are described in this Chapter which were without the vaile in the holy place as the table of shew-bread and the candlesticke Lyran. 2. The word here used is aron which signifieth a chest or coffin as Iosephs body was put up in such an one and Iâ—hoiada the Priest made an arke or chest to put the money in that was gathered Montan. De aâ—e fabric 3. The Arke was the principall part of the Tabernacle which was made for these three ends 1. That it should be as a rest and stay of the mercie seat from whence the Lord gave his answers 2. That therein might be placed the tables of stone Deut. 10.1 2. Ferus and Tostatus thinke that therein also were placed the pot of Manna and Aarons rod but it is evident 1 King 8.9 that the tables of stone only were in the Arke the other were rather placed before it 3. The Arke was made that the Israelites might have some certainty where to offer their sacrifices for wheresoever the Arke was there they might lawfully sacrifice Ferus 4. The Arke God would have to be greatly reverenced of all and to that end the Lord did three wayes honour it first by his presence in giving his answers and oracles from the mercie seat Pellic. Secondly in suffering none to looke upon it for fifty thousand of the Bethshamites were slaine because they gazed upon the Arke 1 Sam. 6. nay it was not lawfull for the Levites to looke into it nor the Priests the sonnes of Aaron only the high Priest that went in once in the yeere to make reconciliation did see it Tostat. qu. 11. Thirdly the Lord by divers miracles did countenance the Arke as before it the waters of Jordan were divided the walles of Jericho fell downe Dagon the Idoll of the Philistims before it lost both his head and hands August QUEST XIX Of the bignesse of the Arke and how the embite is to be taken here Vers. 10. TWo cubites and an halfe long 1. This could not be the great Geometricall cubite which contained six common cubites as Origene testifieth hom 2. in Genes for then the Arke had beene too wide and large to be carried upon mens shoulders Tostat. quast 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite as Tostatus thinketh for hee speaketh of a certaine knowne and usuall measure but if the measure should be taken according to the length of a mans arme from the cubite or elbow to the top of the fingers it should be uncertaine 3. Some would have it understood not of the common cubite but of that which was called cubitus sacer the sacred cubite which contained seven hands breadth whereas the common had but six Pâ—larg But Montanus giveth but five hands breadth unto the common cubit and but six to the other which he calleth legalâ—m cubitum the legall or lawfull cubit It seemeth rather that the usuall cubit contained six hands breadth that is 24. fingers and the other 27. fingers or seven hands breadth as Herodotus sheweth lib. 1. And so it is evident Ezech. 40.5 that the great cubit called regius cubitus the Kings cubit was the common
Cherubs being to attend upon Gods mercy seat from whence he shewed and extended his favour QUEST XXVII On which side of the Arke the Cherubs were placed Vers. 18. THou shalt make them at the two ends of the Mercie seat c. â— Cajetane is of opinion that these two Cherubs were set one against the other in the long sides of the Arke and not at the ends Extrema propitiatorii intellige extrema longitudinis The ends of the Mercie seat understand to be the ends of the length But this agreeth not with the description for they are said to cover the Mercie seat with their wings but if one Cherub were of one side and the other against it in the length of two cubits and an halfe if they stretched their wings out right the two ends should be left uncovered and so should they be if they put their wings crosse one toward another 2. Some thinke that both the Cherubs were of one side in the length and the right wing of the one to touch the left of another But this cannot stand neither for their wings could not by this meanes cover the Arke and beside their faces must be one toward another and toward the Mercie seat also which could not be if they stood both upon one side for then turning their faces one toward another they should turne them away from the Mercie seat 3. Some admitting that the Cherubs were placed at the two ends in the breadth yet thinke that they stretched their wings on high and not directly one toward another And Cajetane is of the same opinion alas non expansaâ— ad latera c. that their wings were not stretched out on the sides to the right hand or left but upward Now the text putteth both together that they shall both stretch their wings on high and cover the Mercie seat But if they should only stretch them upward upright and their wings not one meet another then the long sides of the Arke should be left uncovered 4. Wherefore it is most agreeable to the text that these Cherubs were made not in the length of the Mercie seat but in the breadth because they are prescribed to be made in the two endâ— and then they stretched their wings in such sort one toward another over the Mercie seat as that they covered it Tostat. Montan. Lippoman QUEST XXVIII Whether the Cherubims stood upon the ground or upon the Mercie seat Vers. 19. OF the Mercie seat shall yee make the Cherubims c. 1. Some thinke that these Cherubims did stand upon the ground and so held up the Mercie seat betweene them in their hands Sic Thomas Cajetan For the Propitiatorie being the seat of God it would seeme inconvenient that the Cherubs should stand upon it But this reason is nothing for it was not the very seat and throne of God but a figure and representation only and yet we readâ— Isay 6.2 that the Seraphims indeed did stand upon the throne of God 2. Oleaster seemeth to thinke that these Cherubs 〈◊〉 saper capita propitiatâ—rium did hold the Mercie seat upon their head as Ezech. 10.1 The throne of God appeared above upon the head of the Cherubims But that place serveth not so expressâ— the description of the Cherubims made here by Moses no more than the other parts of that vision that every one of thâ—se Cherubs had foure faces and 〈◊〉 iâ— wings And if the Cherubs had held it upon their heads it could not have 〈◊〉 put upon the Arke as it is said vers 21. 3. 〈◊〉 in his description maketh the Cherubimâ—â—aked standing upright with their feet upon the Mercie seat But seeing they were made with the 〈◊〉 out of the Mercie seat of the very 〈◊〉 pâ—â—ce of gold it 〈◊〉 like that the whole 〈◊〉 of a man at large from the feet to the head was so beaten out with the hammer and therefore Tostatus conjâ—â—â—ureth well 〈…〉 cuâ— pedebus the Cherubim◠〈…〉 with their feet 4. Wherefore R. Salomon thinketh â—ight that 〈…〉 the Cherubs stood upon the cover for Exod. 37.7 they are said to be made upon the two ends of the Mercie seat and if they had stood upon the ground the covering could not have beene put close to the Arke to cover it yet it is not to be imagined that the Cherubs stood aloft with their feeâ— and all for such a compleat and full picture could hardly be made with the hammer out of the same peece but it is like that the upper part onely of the Cherubs was so beaten and drawne out such as were afterward wrought in the curtaines chap. 26.1 And thus the picture of the Cherubs standeth drawne in some Geneva Bibles QUEST XXIX The difference betweene the Cherubims which Moses made and those which Salomon set up BUt here it shall not be amisse to observe the differences betweene these Cherubims which Moses made and those which Salomon afterward set up in the inner house of the Temple 1. They differed in the matter these were all of gold but those were made of Olive-tree overlaid with gold 1 King 6.21 2. Those were ten cubits high and their wings each of them five cubits from the end of one wing to another were ten cubits ibid. vers 24. Cajetane but these Cherubs wings could not be two cubits and an halfe long for their wings meeting together did but cover the Mercie seat which was but two cubits and an halfe long 3. Their wings were spread all one way and they stood together with one wing they touched one another and with the other they touched the wals of each side 2 Chron. 3.12 but these Cherubs stood at the two ends of the Mercie seat 4. Salomons Cherubims looked both one way toward the house Eastward but these looked one toward another at the two ends of the Arke North and South Ribera 5. Those stood upon their feet on the ground ibid. but these were set upon the Mercie seat 6. Those served to cover the Mercie seat which covered the Arke but these were made over and beside for an ornament to the house for there were together both the Cherubs upon the Arke which Moses caused to be made and those other which Salomon set up as Abulensis thinketh QUEST XXX Of the places where the Lord used to speake with Moses Vers. 2â— THere I will appoint with thee c. 1. There were two uses of the Mercie seat one was externall to serve for a covering of the Arke the other was spirituall it was as Gods oracle from whence the Lord revealed his will as sometime out of the fiery bush and afterward out of the cloud so now he would speake unto him from betweene the Cherubims Lippoman 2. God speaketh after the manner of men more principis statuentis locum audientia as a Prince that appointeth a place of audience and he saith thus much in effect Thou shalt not need to come alwayes unto mount Sinai to consult with me I will be ready to
heare thee from this Mercie seat Cajetane 3. There were three places where the Lord gave audience to Moses and where he used to speake unto him one was at the doore of the Tabernacle where the Altar of burnâ— offerings was chap. 29.42 the other was out of the cloudy pillar Numb 12.5 but this for the most part did concurre with the other for the pillar of the cloud did usually stand in the doore of the Tabernacle when the Lord froâ— thence spake unto Moses but the chiefe and principall place from the which the Lord spake unto Moses was the Mercie seat Numb 7.89 Whâ—â— Moses went into the Tabernacle of the congregation to speake with God he 〈◊〉 the voice of one speaking unto him from the Mercie seat c. QUEST XXXI Whether God himselfe or an Angell spake from the Mercie seat Vers. 22. FRom above the Mercie seat c. will I tell thee Tostatus thinketh that it was not God himselfe that framed this voice from the Mercie seat but some Angell and that by certaine instruments as by the condensation and thickning of the aiâ—e between the Cherubims over the Mercie seat which was not seene by reason the high Priest when he entred into the most holy place filled it with the smoke of the incense so that the Mercie seat was covered therewith Levit. 16.13 And he addeth further That Deus no◠〈…〉 voceâ— c. God could not create those voices because a voice is made by prolation successively Sed Deus non potest agerâ— per successionem But God cannot doe any thing successively as we cannot doe any thing in an instant c. Thus Tostat. qu. 22. Contra. 1. It is not doubted of but that Angels by their Angelicall power can frame voices and sounds by such meanes and instruments as they apply to that end but if an Angell can bring forth a voice by meanes much more God can doe it that made the Angels and that without meanes 2. The cloud of the incense was not to that end to hide the coâ—â—ealed and thickened aire upon the Mercie seat but somewhat to obscure the sight of the Mercie seat it selfe that the high Priest should not gaâ—e too much upon it 3. To say that God cannot create a voice iâ— to deny his power to whom nothing is impossible 4. And though God can doe whatsoever it pleaseth him in a moment yet he doth also sometime worke successively to apply himselfe to onâ— capacity as he thought good to be six dayes in making the world which he could have dispatched in a moment So the Lord could have healed Naamaâ—s leprosie with once washing but his flesh was not healed till he had seven times washed Our blessed Saviour could with once laying on of this hands have 〈◊〉 the blind man but he thought good to restore his fight by degrees at the first he saw men walking like â—â—ees and at the second laying on of his hands he saâ— every man afarre off cleerelâ— â— But that it was the Lord himselfe not an Angell that used to speake from the Mercie seat it is evident â—â—th because they used to pray unto him that sate betweene the Cherubims and they give unto him the 〈…〉 God of Israel as Flezâ—kiah prayeth O Ieâ—â—vah 〈…〉 the God of Israel which 〈…〉 Cherubims thou art very God alone over all the kingdomes of the earth thâ—â— hast made the heaven and the earth These titles and attributes to be the Lord of hosâ—s the God of Israel God alone 〈◊〉 of heaven and earth doe 〈◊〉 only unto God and cannot be given unto any Angell QUEST XXXII Of the spirituall signification of the prâ—pitiatorie NOw to shew the signification of this Propitiatory and Mercie seat 1. Augustine thus applieth it The two Cherubs doe shadow the Propitiatory that is honorant velando they doe honour it in vailing it because great mysteries are there hid â—uvicâ—â— se attendunt quia consonant c. They doe looke one on another because they agree for the two Testaments are there figured their faces are toward the Propitiatory Quia misericordiam Dei in qua una spes est valdâ— commendant Because they commend the mercie of God wherein their hope only is 2. Gregorie to the same purpose What is signified by the Propitiatory but the Redeemer of the world as the Apostle saith Whom God hath set forth to be a reconciliation or propitiation through faith in 〈◊〉 bloud What doe the two Cherubims betoken one looking upon another Nisi quod utraque testamenta in mediatorem Dei hominum concordant But that both the Testaments doe agree concerning one Mediatour of God and men whom the one pointeth out the other exhibiteth 3. Cyril also by the Propitiatory understandeth Christ who is our propitiator and reconciler as the Apostle saith If any man sinne we have an advocate with the Father Iesus Christ the righteous And he addeth further in that the Cherubs looke toward the Propitiatory he would have it to signifie these two things Nutui Domiâ—ico intenti sunt c. The Angels are intent upon Gods will ready to doe it Et nunquam Dei satiantur aspectu And they are never satisfied with beholding of God 4. Rupertus consenting with the rest that the Propitiatory shadoweth forth Christ the pure gold whereof it was made his divine substance the two Cherubs the two Testaments addeth this of his owne The shadowing of the Arke with their wings sheweth quia humilitatem crucifixi Domini dofeâ—dunt that the two Testaments doe defend the humility of our Lord being crucified from the blasphemies of the Jewes who thought him as smitten of God for his owne sinnes whereas he died for ours 5. But Calvin leaving other curious observations hath put all these together 1. God in the Cherubs and Angels by whom he exerciseth the government of the world symbolum presentiae suae statuit setteth forth a symbole or signe of his presence 2 Extensio alarum promptitudinem obsequii c. The stretching out of their wings sheweth their ready service 3. They looke toward the Mercy seat intenti ad 〈◊〉 Dei as waiting upon God to know his pleasure 4. And in that they are joyned to the Propitiatorie it betokeneth Christi descensu coelos apertos That by Christs descending the heavens were opened and the Angels descended and ascended for the elects sake 5. Mutuoâ— intuitus consensum dâ—signaâ— Their mutuall beholding one another sheweth their joynt consent in executing Gods commandement That former conceit of applying the two Cherubims to the two Testaments Calvin refuseth as too curious 6. Gallasiâ—â— by the spreading of their wings understandeth the reverence of the Angels to the Majesty of God shadowing their faces with their wings as not being able to behold it 7. Simlerus addeth farther that in looking toward the Propitiatory which signified Christ is insinuated that they looke toward Christ and are ready to serve and minister unto him and by their looking they
Ecclesiam illuminet from above doe lighten his Church Calvine 7. As the six branches doe make one bodie with the shaft so Ministri in Christo concordiae studeant Ministers in Christ must studie for concord Osiand 4. Places of Doctrine 1. Doct. Of the divine nature of Christ. Vers. 9. ACcording to all that I shall shew thee so shall they make the forme of the Tabernacle c. As God appointed the forme and fashion of the Tabernacle but the matter thereof was offered by the Israelites So Christ tooke his humanitie from among men Divinitaâ— quae mera forma est à Deo patre ab atâ—rno genita est but his divine nature which is as the forme was begotten of God his Father from all eternitie Simler As touching his humanitie the Apostle saith For as much as the children were partakers of flesh and bloud he also himselfe tooke part with them Of his divine and everlasting being the Evangelist speaketh In the beginning was the Word and the Word was with God and that Word was God Ioh. 1.1 2. Doct. God will not be worshipped with will-worship FUrther it is hence gathered Forma Tabernaculi non relicta est hominum arbitrio c. The forme of the Tabernacle is not left to the will of man no not to the judgement of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himselfe hath prescribed Pelarg. Piscatâ—r So our blessed Saviour alleageth in the Gospell out of the Prophet They worship me in vaine teaching for doctrines the commandements of men Mark 7.7 3. Doct. Of the ministerie of Angels Vers. 18. THou shalt make two Cherubims of gold Which sheweth that God useth the ministerie of Angels in protecting of his Church Piscator As the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 4. Doct. Our sinnes are covered in Christ. Vers. 21. ANd thou shalt put the Mercie seat upon the Arke This Mercie seat signifieth Christ that as it covered the Arke where the tables of the law were kept so our sinnes which are discovered by the law Tecta sunt operculo illo gratia reconciliationis are covered by that covering of grace and reconciliation as it is in the Psalme Blessed is he whose wickednesse is forgiven and whose sinne is covered Psal. 32.1 Borrh. 5. Places of Controversie 1. Confut. Against the sumptuous decking and adorning of Churches Vers. 3. THis is the offering which you shall take of them gold and silver This is no warrant now because the Tabernacle in the old Testament was adorned with silver and gold and other precious things that now the Temples of Christians should be set forth with such ornaments Vbi enim verbum ubi mandatum Where have they any word or warrant for these things as Moses had then Gallas The houses of prayer are to bee reverently kept and decently set forth but superfluous and sumptuous ornaments doe not beseeme the house of God he looketh not to faire and beautifull Churches but unto the humble and contrite heart as the Prophet saith Isa. 66.2 2. Confut. Against the Manichees who refused the old Testament Vers. 8. THat I may dwell among them The Manichees who tooke exception to the old Testament said that herein it was contrarie to the New that God should dwell in houses made with hands whereas our Saviour saith in the New Testament that heaven is Gods seat and the earth is his footstoole Matth. 5. there can be then no house made for God to dwell in This objection Augustine returneth upon them againe shewing that this testimonie is first alleaged in the old Testament Heaven is my throne earth is my footstoole where is that house that you will build for me Isa. 66.1 And therefore therein the old Testament and new concurre that God dwelleth not in Temples made with hands and yet both in the old and new Testament God is said to have his house therefore he concludeth Adaliquam significationem in utroque testamento accipi c. that is so said and taken to signifie some other thing c. God then is said to dwell in the Tabernacle not because any place can comprehend his Majestie but because there it pleased him by some visible signes to manifest his presence 3. Confut. Against the superstitious opinion of the vertue of ceremonies Vers. 22. THere will I appoint with thee Though the Arke were the place where the Lord revealed himselfe and shewed evident signes of his presence yet the Israelites were too superstitiously afterward addicted to the externall ceremonie and thought themselves sufficiently protected if the Arke were with them As in Heli his time when they brought the Arke into the campe they thought themselves sure of the victorie against the Philistims but the Lord caused both them and the Arke to come into their enemies hand to teach them to lay aside all carnall confidence and to seeke unto the Lord. As the superstitious Israelites in this respect abused the Arke so the Romanists put their confidence in their breaden god consecrated host going with it in procession and carrying it about in the fields But this is to attribute too much unto signes Simlerus 4. Confut. That Moses Arke is not at Rome in S. Iohn Laterans Church THis Arke which Moses made the author of the Scholasticall historie thinketh to bee in Rome in the Church of S. Iohn Lâ—teran under the Altar there and by that supposed evidence would prove that the Arke was not made according to the measure of the Geometricall cubit But Tostatus sheweth that not to be so because it is mentioned 2 Maccab. 2. how Ieremie hid the Arke in a cave which afterward could not be found This authoritie presseth them because they hold the first and second books of the Macchabees to be canonicall And howsoever it standeth for the truth of this report it is evident that the Arke was lost before or in the captivitie of Babylon and that the second Temple built after the captivitie never had it By this then it appeareth what small credit is to bee given unto those relikes which are so much boasted of in the Papall Church 5. Confut. Against the erecting and setting up of Images Vers. 22. BEtweene the two Cherubims The idolatrous Romanists have no warrant from hence for their Images which they set up to be adored in their Churches 1. Moses had Gods commandement to doe it they have no such direction 2. That was a time of figures and ceremonies and typicall representations but now in the cleere light of the Gospell all such types and figures are ceased 3. Those Cherubims were not set forth publikly in the peoples view but kept in the most holy place whither none had accesse but the high Priest neither was it lawfull for any other Priest or Levite to gaze or looke upon it
small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall ointment the graces and gifts of Gods spirit which should be
Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were to bring in such an uncertaintie into the sacred storie as
therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not necessarie here to understand that Moses had any speciall commandement
ministery and service herein to God as Iunius readeth because they were employed in the Lords businesse and were carried away with a zeale of his glory 3. Beside by this their fact consecrati sunt ministeriâ— they were consecrate to the ministery and service of God as Deut. 10.8 it is said The Lord the same time separated Levi where reference is made unto this fact of the Levites and this is the blessing which here is bestowed upon them 4. Some understand it thus Vnusquisque in filio in fraâ—re suo erit per hanc actionem consecratus Every one by this action shall be consecrate in his sonne and in his brother Cajetane So also Gallas that is they and their posterity should hereby be consecrated unto God But seeing the word is in the imperative consecrate ye the meaning is rather that they should consecrate every one his hand intersiciendo filium c. in killing his sonne or brother Vatab. Calvin And so is it expounded Deut. 33.9 where it is said that the Levites knew not their owne sonnes or children but mention is not made of slaying their sonnes before QUEST LXXIV Of the time when Moses came downe from the mount and when he returned againe Vers. 30. ANd when the morning came 1. This was the next day after the idolaters were slaine which was the very day of Moses comming downe from the Mount which was the fortieth day of his being in the Mount with God for that day was the publike solemnity celebrated by the Israelites to the honour of their new golden god as it appeareth by their melody and dancing as Moses came downe from the Mount the same day when Moses returned to the campe which might bee about the sixt houre of the day he cast the golden calfe into the fire and armed the Levites against their brethren the next morning he had this communication with the people Tostat. quast 37. 2. Now whereas Moses saith upon this next day that hee would goe up to the Lord to intreat for them some thinke it must be understood of his going up againe into the Mount as it is written Deut. 9. Cajetane Borrh. So that this his going up was when he stayed other forty dayes and nights as he had done before to make supplication for the people Simler And then this followed not immediately after hee had thus said but certaine dayes after other things comming betweene Tostat. qu. 38. 3. But it seemeth that this was another going up unto God than when hee stayed there forty dayes the second time for this going up was the next day after Iun. But many things came betweene before his second solemne going up which are rehearsed in the next chapter QUEST LXXV Why Moses urgeth the greatnesse of their sinne Vers. 30. YE have committed a grievous sinne c. 1. There were two dangers to be feared in the people on the one side security and extenuating of their sinne and on the other desperation therefore to prevent the one he telleth them of the greatnesse and grievousnesse of their sinne and to helpe the other he promiseth that he will goe up and pray for them Simler 2. And here lest they might thinke that they only had sinned which were punished he telleth them that even they which remained were guilty also of a great sinne Tostatus As our blessed Saviour telleth the Jewes that they were not the greatest sinners whom Pilate had put to the sword but that others should repent lest they likewise perished Luk. 13. Ferus 3. And Moses still urgeth the greatnesse of their sinne ut ipsi quoque supplices confugiant â—d Dei misericordiam that they also themselves should by their supplications flee unto the mercie of God Calvin 4. And this Moses doth to take from them a false opinion lest they should thinke to be excused in this sinne by their good intention that they made the golden Calfe to the honour of God Ferus 5. And that which Moses doth here in telling the people of their sinne the Law of Moses practiseth still In bringing men to a knowledge of their sinnes Ferus QUEST LXXVI Why Moses speaketh as it were doubtfullâ— If I may pacifie him c. Vers. 30. IF I may pacifie him for your sinne 1. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulai is not taken here as a signe of doubting for Moses being a faithfull man and full of confidence did not doubt in his prayers for he that doubteth either maketh question of Gods power that he is not able to grant that which hee asketh or he is not perswaded of his mercie and goodnesse he that doubteth hee shall not receive that which he asketh bonitati Dei injuriam facit doth offer wrong unto the goodnesse of God which he distrusteth And such an one as asketh not in faith shall receive nothing of the Lord as S. Iames saith Iam. 1. If Moses then had prayed doubtfully he had not obtained that which he prayed for Tostat. qu. 40. 2. But Moses speaketh thus either in respect of the temporall punishment which hee was not sure whether it should wholly be remitted for in temporall things wee have no assurance De fide salute certi esse debemus in precibus Wee must be sure in our prayers of faith and such things as concerne our salvation Simler Or rather he useth this doubtfull speech Ne secure de petenda venia cogitent That they should not be secure in asking of pardon Calvin Difficultatem veniae significaâ— He signifieth hereby how hard it was to obtaine pardon for them Gallas that hee might more effectually move them to repentance Ferus As in the like sense this phrase is used in other places of Scripture as Ioel 2.14 If perhaps he will returne and repent him of the evill Iosh. 14.12 It may be the Lord will be with mee 1 Samuel 14.6 It may be the Lord will give deliverance by us So 2 Tim. 2.25 If so be the Lord give them repentance to know the truth Pelarg. QUEST LXXVII Why Moses againe intreateth the Lord seeing he was pacified before vers 14. BUt what needed Moses to have intreated the Lord seeing it is said that he had repented him before of the evill which he had threatned vers 14. 1. Ferus thinketh it was an infirmitie in Moses that having heard before that the Lord was pacified iterum quasi nihil tale audierâ—â— sâ—lliciâ—â—â—â—rat yet prayeth againe as though he had heard no such thing So also Calvin Quod dubitanter inchoent precâ—s That the faithfull begin their prayers doubtfully till faith prevaile But this prayer of Moses proceeded of faith for otherwise the Lord would not have heard him as he did Deut. 9.20 it shewed not then his infirmity 2. Some thinke that Moses obtained nothing at his first prayer but was kept in suspence But this is before confuted quest 40. 3. Some are of opinion that Moses prayer before and this were but one Simler But the contrary appeareth Deut.
punish doe not onely say nothing of it but go about it most secretly lest they which are to be punished for it knowing of it should escape but the Lord contrariwise praedicit differt territ when hee intendeth to punish doth give warning of it defferreth it terrifieth c. ut quae minatur non inferat that what he threatneth be not brought upon them and so the Lord doth heere he threatneth to move them to repentance 5. But these words are rather spoken enuntiativè declarative by way of declaration as Cajetane Declaratio est ejus quod dixerat It is a declaration of that which hee had said before vers 3. Lest I consume thee in the way And the meaning is this si tecum ascenderem contingere posset c. if I should go up with thee it might come to passe that I should destroy thee Osiander So also Iunius It is therefore a declaration or repetition of the former reason why the Lord would not go up with them lest being provoked by their sinnes hee might consume them 6. And the Lord to this end so often telleth them that he will not go with them that they might more earnestly sue unto God for his comfortable presence still for the Lord purposed not to withdraw his presence from them as afterward he saith unto Moses My presence shall go with thee Like unto this Cyrillus maketh that answer of our Saviour in the Gospell who being asked of his brethren if hee would go up to the feast said first hee would not go up and yet afterward went up Propter incredulitatem Iudaorum iturum se negavit tamen propter pancos sanctos ascendit c. He denied to go up because of the unbeliefe of the Jewes but he went up for their sakes which beleeved c. So here though the Lord refused in respect of the idolatrous and rebellious people to go up with them yet for Moses sake he granteth his presence QUEST IX Whether the people put off their ornaments twice Vers. 5. NOw put thy costly rayment from thee 1. Lyranus thinketh that this was another putting off than that before spoken of that the people first of themselves put off their costly rayment and then when the Lord commanded them they also put off their golden crownes But 1. It is a meere imagination that they had any such crownes 2. If they had any such it is like when they put on their mourning apparell that they would also have laid by their coronets which were not seemely for mourners to weare Tostatus qu. 7. 2. Cajetane thinketh that first ornatum personalem spontanei deposuerunt they did lay downe of their owne accord their personall ornaments but afterward they are commanded to take away also the ornament of the place Locus superior mons Dei ornatus erat à filijs Israel The higher place which was the mountaine of God the Israelites had decked and adorned because the Law there was given which the Lord commandeth to be taken away because of the sinne of the people there committed But seeing they were straitly charged not to come neere the hill upon paine of death chap. 19.13 it is not like they did decke and adorne the hill and they are bid to put their ornaments from them not from the place 3. Osiander thus interpreteth Depone totum ornamentum tuum Lay aside all thy ornaments and put on sackcloath He thinketh they had put off some before and now are bid to put off the rest but the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnathah used in both places sheweth that the text speaketh of the same ornaments 4. The Interlinearie glosse by their ornaments here understandeth manifestam Dei praesentiam the manifest presence and apparition of God But it was not in the peoples power to lay aside that ornament 5. Some understand by this ornament faith qua populum illum carnisse liquet which it is evident that people wanted Ex Lippom. But God would not bid them lay aside any such ornament 6. Lippoman expoundeth it thus Videri potest hoc quadam praecedentis depositionis approbatio This may seeme to bee a certaine approbation of their former laying aside of their garments But it is a commandement that they should doe it therefore not an approbation of a thing done 7. Tostatus thinketh that this laying aside of their garments was done all at once but hee saith that it was not now done but after Moses second returne from the mountaine which opinion is confuted before qu. 7. 8. Therefore Gallasius better resolveth in reading here in the preterpluperfect tense for the Lord had said So also Iun. Genevens And thinketh this to be given as a reason why the people put off their ornaments quia jussu Dei factum because it was done at the Lords commandement Neque enim illi excogitarunt hoc opus poenitentia For the people did not devise this worke of repentance of themselves Simler So also Calvine saith it is an explication of the former Non fuisse ornatos quia id vetuerat Deus That the people had not their ornaments because God forbad them The same also is the opinion of Oleaster that God spake these words before when he said I will not go up with thee vers 3. QUEST X. In what sense the Lord saith That I may know Vers. 5. THat I may know what to doe unto thee 1. The Interlinear Gloss. giveth this sense Vt sciam id est scire faciam c. That I may know that is make thee know what a great wickednesse thou hast committed whereby thou art deprived of my presence Nam ab illo die non ita manifeste apparuit illi populo For from that day he did not so manifestly appeare unto that people c. But beside that the Lord still went before them after this by his visible presence he speaketh here not as having determined what to doe but as yet one deliberating with himselfe 2. Rupertus thus interpreteth That I may know c. Nullam enim habet materiam struendae misericordia c. Because the Lord should have no matter for his mercie to worke upon if there did not go before some shew of repentance c. But the Lord in this speech determineth nothing he keepeth them in suspense 3. Tostatus turneth it the other way that seeing the objection and humiliation Sciam quid debeam poenae tibi infligere c. I may know what part of the punishment I should inflict qu. 7. But as it is said before suspensos relinquere videtur hee seemeth yet to leave them in suspense 4. Lyranus therefore resolveth upon this sense Non quod Deus aliquid de novo cognoscat Not that God should know any thing more than he did but that by the change of the people it might be made manifest what it was fit for the Lord to doe unto that people So also Ferus That although the Lord knew all things in himselfe yet ut
knowledge of God by their names As though Moses in this cleare sight of Gods glorie did see the names of Gods elect Burgensis confuteth this exposition as being both against the text for the Lord speaketh of proclaiming his owne name not of the names of the elect and beside Moses asked no such thing nor yet doth God reveale unto his servants the number of the elect Matthias Thoring taketh upon him in defence of Lyranus to confute Burgensis but his reply is verse unsufficient the two first reasons of Burgensis are verie evident to the third he answereth that seeing Moses saw a representation of the Divine Essence he saw also relucentia in ipsa those things which did appeare and shine in that brightnesse and yet it followeth not that hee should see all hee might see in that glorious representation the election of some though not of all for this hee saith was one of the errours condemned at Paris Quod omnis videns verbum relucentia in verbo videt omnia quae verbum That he which seeth the Word and all things shining in the Word doth see all which the Word seeth Contra. 1. But if as they imagine Moses then saw in Gods glorie and now the Saints in heaven see in Christ as in a glasse the names of the elect then must they see all their names as in a glasse one cannot but see whatsoever is represented therein 2. And yet it followeth not that he which so seeth should see all which the Word seeth for the Word seeth more than is represented as they imagine in the reflexion of the brightnesse thereof 6. The meaning then is this Deus promulgabit nomen suum God will publish his name It was a great benefit that God yeeldeth himselfe in part to be seene but it is a greater that he revealeth himselfe by his voice Multa enim visiones frigida sunt sisermo non accesserit For many visions are but cold if there be no word added thereunto Calvin Per strepet in auribus nomen Domini c. The name of God shall sound in his eares Borrh. And God will manifest himselfe in that name in quojam Mosi innotuit wherein he was made knowne to Moses already namely Iehovah Gallas And beside in the hearing of Moses recitabit omnia epitheta cognomina he will rehearse all his epithetes and other names as it followeth chap. 34.6 Ferus Osiander And all this was both for Moses better understanding that those things which were represented per gloriosam illam by that glorious resemblance should more fully bee declared to Moses Burgens As also Vocabo coram te ut videaâ— manifeste c. I will call before thee that thou mayest see manifestly that which yet thou seest but darkly Rupertus The Lord by calling stirred up Moses attention And further it was a watch-word to Moses when he should see God the Lord when his glorie was passed by should then crie trâ—â—sit aut adest Dominus now the Lord passeth by or is present Oleaster Dominus est coram te the Lord is now before thee Vatab. And then and not before Moses should looke out upon God as he passed by QUEST XL. Why these words are added I will shew mercie c. Vers. 19. FOr I will shew mercie c. 1. Oleaster giveth this reason of these words that in this speech the Lord performeth that which he said before that he would shew him all his good Quod maximè in misericordia consistit which chiefly consisteth in mercie So also Ferus But if all the Lordâ— good had consisted herein in shewing mercie then superfluous mention should have beene made afterward of his justice chap. 34.7 not holding the wicked innocent c. 2. Osiander taketh it to be an exposition of the former words I will proclaime my name that is declare what my will is toward men in shewing mercie to those on whom I will have mercie But this is not the whole will of God for he doth visit the iniquitie of the fathers upon the children to the third and fourth generation as well as he reserveth mercie to thousands 3. Tostatus thinketh that hereby Moses is admonished not to thinke that this grace was shewed him for his owne merits But Moses ascribeth all to the favour and grace which hee found with God vers 12. 3. Therefore it is rather yeelded as a reason of the Lords grace and favour extended here unto Moses 1. Which some apply thus that the Lord hereby gave Moses like privilege as to the Fathers Abraham Isaak and Iacob that as he shewed mercie to them so likewise he would unto Moses that he should not need to alleage the merits of the Fathers as he had done before Lyranus But Moses urged not the merits of the Fathers before he onely insisted upon Gods promise made unto them 2. Some thinketh that the Lord here maketh a reservation and exception of the people that though hee shewed this favour to Moses yet he would doe with the rest as he thought good Gallas 3. But Calvin commeth neerer the sense making this a reason why the Lord shewed this glorious vision more unto Moses than to any other because it was his good pleasure So also Simler Likewise Iunius Non omnino omnibus sed quibus quando quantum decretum est c. God doth not thus reveale himselfe to all and at all times but to whom when and how much he hath decreed from all eternitie 4. Out of this place brought in upon this particular occasion the Apostle à singulari causa ad universalem accommodat doth of a singular matter make a generall doctrine Rom. 9.15 Iun. That God cannot be thought to be unjust si aliis prateritis alios eligat if he chuse some pretermitting others Calvin 5. And here Moses minde is elevated and lifted up to consider who it is in whom the Lord saith I will have mercie in Messia meâ— in my Messiah Borrh. QUEST XLI Why the word is here doubled BUt why the same word is repeated I will shew mercie on whom I will shew mercie 1. Augustine giveth this reason Deus suae misericordiae firmitatem ista repetitione mâ—nstravit God would by this repetition shew the stablenesse and surenesse of his mercie as when Amen Amen is doubled and as Pharaoh had two dreames of the same thing 2. But here is more than a bare repetition if the Lord had said I will have mercie I will have mercie then there had beene nothing but a bare iteration therefore Calvin better observeth that this kinde of doubling and repeating the same words is used in all languages abi causa investigatiâ—nem excladere volumus when we will have no other cause sought out as Pilate said What I have written I have written 3. Though there is no great difference in the signification of these words I will shew mercie c. and have compassion c. yet in the originall they are distinguished for the first
where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as hee further proveth by that place of the Apostle 1 Ioh. 4.10
it may be thus answered 1. There is no mans righteousnesse which is sufficient for himselfe much lesse is it of such force as to extend to so many generations that God for the fathers righteousnesse should forgive all the sinnes of their posterity they were not Abrahams merits but Gods gracious promise made to Abraham which procured such favour and mercie to his posterity 2. Only the merits of Christ are of such infinite vertue partly in regard of the perfection of his obedience wherein was no defect and partly for the worthinesse of his person being both God and man that the force thereof indureth to all generations But in Christs death there is both merit and mercie to bee considered in that Christs death satisfieth fully for the sinnes of the world it is a worke of merit not of mercy in respect of the Redeemer for the death of Christ being given for our sinnes is aliquid aequâ—valens of like value fully answerable to Gods justice therefore forgivenesse of our sinnes is merited by Christ not purchased of favour But in respect of us it is of mercie both in that God gave his Sonne to dye for us it shewed his mercy and love toward us 1 Ioh. 4.9 And in that Christ would vouchsafe to dye for us being sinners was his great mercie and love Rom. 5.8 And thirdly that he applieth the merit of his death to us and maketh his righteousnesse ours for where no workes are but faith the wages is not counted by debt but of favour as the Apostle sheweth by the contrary That to him that worketh the wages is not counted of favour but by debt Rom. 4.4 Tostat. qu. 7. QUEST XVII After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation VPon occasion of these words vers 7. of Gods reserving mercie unto thousands and visiting iniquitie to the third and fourth generation Tostatus inferreth certaine propositions and conclusions which may serve further for the explanation of this verse 1. The promise of shewing mercie to a thousand generations is most certaine and alwayes performed but the other visitation to punish God alwayes executeth not because he is more inclined to mercie than justice 2. The children which suffer for their fathers sinnes may beare the iniquity of many of their predecessors at once as Tostatus reckoneth fifteene persons in foure generations for whose sinnes the childe may suffer as on his fathers side there are his father his grandfather grandmother great grandfather and great grandmother and his belser and beldame these make seven and there are as many on his mothers side all these make 14. persons of his predecessors and ancestors within foure generations and himselfe maketh the fifteenth so likewise the childe may fare well for many of his good predecessours sake but they are not limited to the generations as the other and so cannot be numbred 3. According to the greatnesse of the righteousnesse or iniquity of the fathers so is mercie or judgement extended more or lesse unto their seed mercy may be shewed to a thousand that is many generations and sometime it may be restrained to fewer as the Lord promiseth Iehu that his seed shall sit upon the throne of Israel but unto the fourth generation 2 King 10.30 And so the punishment never exceedeth the fourth generation but it may fall out that it doth not reach so farre according to the quantity of the sinnes of the fathers which the children imitate 4. It is often seene that the children may both be afflicted for the sinnes of their fathers in one respect and in another receive mercie as Rehoboam for Davids sake held the Kingdome of Judah but for the sinne of Salomon and his owne he lost the Kingdome of Israel 5. The more vertuous predecessors one hath the greater mercie shall he receive as the blessing of Abraham Isaack and Iacob were more availeable than if there had beene but one of them and therefore Iacob saith to Ioseph The blessings of thy father shall be stronger than the blessings of mine Elders Gen. 49.26 for he had his fathers blessing and all the rest concurring therewith 6. The more evill predecessors one hath the greater punishment he receiveth his owne sinne also being added to theirs as Salomon for his owne sinne deserved to be deprived of the Kingdome but for his fathers sake he injoyed it still yet he had trouble in his old age But Rehoboam because of Salomons sinne and his owne had a greater punishment the losse of the Kingdome of Israel Tostat. qua st 10. QUEST XVIII Why Moses made haste Vers. 8. THen Moses made haste 1. Some Hebrewes thinke that Moses made this haste when he heard the Lord pronouncing that he would visit the iniquity of the fathers to the third and fourth generation lest the Lord should have proceeded to more generations to the fifth or sixth But it is not like that Moses would interrupt the Lords speech or that he would presume to alter the Lords purpose Tostat. Simler 2. Cajetane thinketh that Moses à principio visionis prostraverit se from the beginning of the vision did prostrate himselfe But how could he have then seene this goodly vision of the Lords back-parts if he had beene prostrate upon the ground 3. But these were the reasons why Moses made haste being stricken with admiration at the presence of God which both by this glorious apparition and by the Lords voice was manifested hee humbleth himselfe Marbach Being thereto invited also suavissima concione by the most sweet and comfortable speech of the Lord Osiander And he maketh haste ne omitâ—eret opportunitatem lest he should omit the opportunity offered for the Lord passed by as in haste Ferus Like as subjects use to offer their petitions to the Prince at his first comming into any City quia suam praesen iam omnibus jucundam esse volunt because they will have their presence comfortable to all Simler QUEST XIX Of Moses prayer the manner thereof and of Moses perswasions vsed in his prayer Vers. 9. I Pray thee c. that the Lord would now goe with us 1. Moses had obtained this before but he still renueth the same petition Timebat enim ne superveniret impedimentum propter pâ—ccitum populi He was afraid lest through the peoples sinne some impediment might fall out to hinder the Lords purpose Lyran. Tostat. And he doth renue his prayer as our blessed Saviour prayed thrice in the garden quia non sufficit semel orasse because it is not sufficient to pray once Lippom. De novo orat c. Hee prayeth also anew because he desired new promiseâ— Ferus 2. Moses useth three perswasions in this his prayer one is from the condition of the people because they were of a stiffe necke and had so much the more need of Gods presence to mollifie them â—un And so Moses returneth that upon God as a reason of his presence which the Lord had alleaged before
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the instruments belonging to the candlesticke 46. qu. How much a talent was 47.
34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water and why 58. qu. Wherefore the people were compelled to drinke the
had shewed before by the mouth of the Prophets that Christ should suffer he hath thus fulfilled Act. 3.15 18. 4. Mor. To seeke to maintaine peace Vers. 24. FAll not out by the way Ioseph as he was ready to make peace with his brethren and to be at one with them so he laboureth to maintaine peace among themselves thus teaching us by his example not only to be lovers of peace our selves but to procure it in others according to the doctrine of Christ Blessed are the peace-makers for they shall be called the children of God Matth. 5.9 5. Mor. Lyers shall not be beleeved when they speake the truth Vers. 26. FOr he beleeved them not This is a just reward of lyers that when they speake the truth they shall not be beleeved Iacobs sonnes had told him a tale before when they shewed him Iosephs coat as though some wilde beast had devoured him Genes 37. and now when they tell the truth that Ioseph was alive no credit is given unto them Muscul. Thus S. Paul would not endure that the maid which had the spirit of divination and deceived the people with lies should testifie the truth of the Apostles that they were the servants of God and taught the way to salvation Act. 16.18 CHAP. XLVI 1. The Method and Argument of the Chapter FIrst we have here set downe Iacobs preparation to his journey 1. He offereth sacrifice to God 2. The Lord answereth him by vision appearing unto him and encouraging him to goe downe to Egypt promising him both a prosperous journey a peaceable end and the returne of his posterity vers 2. to 5. Secondly the journey itselfe is described vers 5. to vers 8. with an enumeration of the persons that went downe with Iacob 1. In particular the of-spring of Leah and her maid Zilpah the of-spring likewise of Rachel and her maid Bilhah of every one by themselves from v. 8. to 26. they are all summed in grosse v. 26.27 Thirdly Iacobs arrivall in Egypt is declared 1. How he sent for Ioseph and of their meeting greeting and salutation in Goshen vers 27. to 31. 2. The counsell and advice given by Ioseph to his brethren how they should answer Pharaoh that they might obtaine the land of Goshen vers 31. to the end 2. The divers readings where the translations differ v. 1. he came to the well of the oath H. S. to Bersheba caeter v. 2. he heard God calling him by a vision of the night H. God said to Israel in a vision of the night cat v. 3. I am the God of thy fathers S. I am God the God of thy father B. G. I am the mighty God of thy father caet he haâ—el celohe the strong God v. 4. I wil bring thee up againe in thy returne H. I will bring that back againe in the end S. I will surely make thee come up againe C. B. I will bring thee up againe G. I will cause thee to come up by comming up with thee T.P. he v. 5. they tooke their substance S. their father children and wives caeter v. 6. they tooke all that they possessed in Canaan H. S. they tooke their cattell and goods which they had gotten in the land of Canaan caeter he racash to get goods v. 7. their daughters and daughters daughters S. their daughters H. their daughters and sons daughters caet v. 10. Iachin Saher H. B. Achin Saar Iachin Sacher C. Iachin Zohar G. Iachin Tzochar T. he Sochar P. v. 12. Ezron Amul H. C. Esron Iemuel S. Hezron Hamul B. G. chezron chamul T. P. heb v. 13. Thola Phua Semron H. Thola Phua Asum Sambram S. Thola Phuah Iob Simron caet v. 16. Arâ—lis S. Haeri caet v. 17. Ieul S. Iesui caet v. 20. priest of On. T.P.C.G. cohen signifieth both a prince and priest v. 21. the sonnes of Manasses which Syra his concubine bare unto him were Machir Machir begat Galaad the sonnes of Ephraim Manasses brother Sutalaam and Taam the sonnes of Sutalaam Edem S. the rest have none of these words v. 21. Mophim Ophim and Ared H. Mamphim Ophim and Gerah begat Arad S. Muppim Huppim and Arde. caet v. 22. eighteene soules in all S. fourteene soules all caet v. 27. all the soules are seventy five S. seventy caeter the sonnes of Ioseph nine soules S. two soules cater v. 28. he sent Iudah c. that he should meet him at the citie of the nobles in the land of Ramesse S. that he should tell him that he might meet hm in Goshen H. to prepare before him C. to direct his face to Goshen B. to direct his way to Goshen H. to premonish him to meet him in Goshen T. to appeare before his face in Goshen P. he iarah to appeare to signifie v. 37. said to his brethren S. said to his brethren and all his fathers house caet v. 34. in Gâ—sem of Arabia S. in the land of Goshen caet 3. The theologicall explication QUEST I. Why Iacob offered sacrifice in Bersheba Vers. 1. ISrael came to Bersheba c. 1. This place is interpreted the well of the oath or of seven for shabang signifieth both so called first by Abraham where he made a covenant with Abimelech and gave him seven lambs Gen. 21. and afterward the name was revived by Isaack Gen. 26. 2. To this place came Iacob being both in his way as he went to Egypt for it is in the utmost bounds of Canaan toward the South as also because there Abraham and Isaack had long dwelled built altars there and consecrated it as a peculiar place for Gods worship 3. He offereth sacrifice both to give thanks to God for the life of Ioseph and to desire the Lord to make his journey prosperous Iun. QUEST II. Of the Lords calling of Iacob Vers. 2. IAcob Iacob who answered I am here c. 1. He is called Iacob not Israel not because as the Hebrewes imagine he should not prevaile against men in Egypt for he is also called Israel in Egypt Gen. 48.29 but when as the Lord vouchsafeth to speake familiarly unto him he calleth him by his name Iacob Mercer 2. The name is doubled to stirre him up to greater attention Calvin and to shew the certainty of that which God spake Perer. â— Iacob answereth readily here am I and therefore Iosephus misreporteth this story that Iacob should say quisnam esset who it was that spake unto him as though he had not beene acquainted with Gods voice lib. 1. antiquit QUEST III. Who it was that spake to Iacob Vers. 3. I Am God the God of thy father 1. This then was not an Angel that spake in the person of God but it was the Lord himselfe to whom Iacob offered sacrifice vers 1. 2. who is called the God of his father rather than of Abraham because Iacob so used to call the Lord the feare of his father Isaack Genes â—1 53 and for that he had better
experience of the mercies shewed to his father Isaack who also was not many yeares before departed about the 30 yeare of Iosephs age when Iacob was 120. Mercer 3. Where God is said to goe downe with Iacob into Egypt it is to be understood by the effect because God was present with him in protecting and defending him for otherwise the God-head neither ascendeth nor descendeth filling heaven and earth Mercer QUEST IV. The divers causes why Iacob feared to goe downe into Egypt removed Vers. 3. FEare not to goe downe into Egypt c. There were divers causes why Iacob feared to goe downe to Egypt which causes of his feare are here removed by the Lord. 1. He might be somewhat doubtfull because sometime in the like necessity of famine Isaack was forbidden to goe downe to Egypt Genes 26.2 Mercer therefore to helpe this the same God that charged his father not to goe downe biddeth Iacob not to feare to goe downe 2. He might feare lest his children might be corrupted by the superstition of the idolaters and about this time as Augustine thinketh began that grosse idolatry of the Aegyptians in worshiping Apis a king of the Argives that died in Egypt calling him by the name of Serapis which is compounded of the name Apis and Suros the coffin wherein Apis was entombed and in memoriall of this Apis they worshipped a pide Bull which they named Apis by which occasion the Israelites learned to worship a calfe August lib. 18. de civit Dei c. 4. This feare Iacob is discharged of when the Lord saith I will goe downe with thee c. the Lord promiseth to be a guide to him and his to keepe them in his feare 3. Iacob was not ignorant of the prophecie given to Abraham that his seed should be afflicted and kept under in a strange land therefore the Lord to take away that scruple telleth him that his posterity shall increase there and he will make him a great nation 4. He might thinke that his posterity being overtaken with the pleasures of Egypt would hardly returne from thence and so he should lose the hope of the inheritance of Canaan to meet with this doubt the Lord saith vers 4. I will also bring thee up againe 5. He also might feare left being a weake old man he should die by the way before he came to Ioseph therefore the Lord to make him secure in this telleth him that Ioseph shall close his eyes when he dyed vers 4. QUEST V. Of the ancient use of closing the eies of the dead Vers. 4. I will bring thee up againe and Ioseph c. 1. The Lord brought Iacob up out of Egypt when his body was carried to be buried in Canaan but most of all was it performed in his feed whom the Lord brought out of Egypt under the hand of Moses Aaron 2. It was the use to close the eyes of the dead which commonly are opened when men dying doe lift up their eyes to heaven Muscul. and therefore they that stand by doe shut them before the body is stiffe Plinie maketh mention of this solemne use among the Romans who used to shut the eies of the dead at the time of their death and to open them againe when they brought them to the fire vt neque ab homine supremum eos spectari fas sit coelo non ostendi nefas that neither saith he is it lawfull for men to see them last of all and it were impious not to shew or open them toward heaven And this duty of closing the eyes was performed by those which were dearest and best beloved of the dead as Ioseph was to Iacob whose eyes Ioseph did shut up when he had given up the ghost although no speciall mention be made of it afterward Perer. QUEST VI. What goods and substance Iacob and his sonnes carryed into Egypt Vers. 6. THey tooke their cattell and their goods which they had gotten in Canaan c. 1. Though no mention be here made of their servants yet it is like that Iacob carried them also with him and would not leave them behinde in that hard time of famine Calvin 2. Though Pharaoh sent them word that they should not regard their stuffe yet they tooke their substance with them that they might be as little chargeable as they could unto others as Abraham comming forth out of his country at the Lords commandement into Canaan brought his substance with him Gen. 12.5 Luther Mulcul 3. Mention is not made of Iacobs goods gotten in Mesopotamia but onely in Canaan not because Iacob had given those goods to Esau which is not like but because they were not to be compared to his substance which he got in Canaan and Moses speaketh also of the goods and substance of his sonnes that got all they had in Canaan being not of yeares in Mesopotamia to provide for themselves Mercer QUEST VII Of Iacobs daughters and the order observed by Moses in setting downe their names Vers. 8. HIs daughters and his sonnes daughters c. 1. Iacob had but one daughter here named Dinah of Leah and but one daughter of his sonnes Serah of Asher vers 17. yet they are put in the plurall number according to the phrase of the Hebrew as vers 23. it is said the sonnes of Dan Hushai he had but one Muscul. 2. The whole sum of Iacobs posterity borne at this time is seventy vers 27. of which number Iacob himselfe is one as the head of the rest Mercer 3. Moses setteth not downe their names according to the order of their birth as in other places c. 29.30.35 but first he rehearseth such as came of Leah and her maid then those that came of Rachel and her maid Mercer QUEST VIII Of the divers names of the sonnes of the twelue Patriarkes Vers. 10. THe sons of Simeon Iemuel Many hard and difficult questions are moved out of this chapter which shall briefly be discussed First there is great difference in the names here rehearsed and in other places of Scripture the sonnes of Simeon Iemuel and Iamin are called Nemuel and Iarib 1 Chron. 4.24 Zohar is there named Zerah vers 13. Iob the sonne of Issachar is called Iashub Numb 26.24 vers 16. Ziphion Ezbon Arodi are called Zephon Oznâ— Arod Numb 26.15.16.17 vers 21. the sonnes of Benjamin Ashbel Becher Ehi Rosh Muppim Chuppim Ard are otherwise named Iediael Acharah Nochah Rapha Shephâ—am Churam Addai 1 Chron. 8.1 2 3. It is then no strange thing in Scripture for the same men to be called by divers names sometimes with the alteration of some letters sometimes with a change of the whole name QUEST VIII Of other differences in the genealogie compared with the 26. Numer and 1. Chron. 7.8 chap. Vers. 10. THe sonnes of Simeon Iemuel Iamin Ohad 1 It is to be considered that divers of these here named are else-where omitted as Ohad is not reckoned among the sonnes of Simeon Numb 26.12 1 Chron. 4.24
forsaken me by their sinne as the Angell Gabriel saith unto Daniel thy people in the same sense Seventie weeks are determined upon thy people to finish their wickednesse Dan. 9.24 Hierom Dum sancte vivimus Domini sumuâ— cùm peccamus nostri sumâ—â— While we live well we are the Lords but when we sinne we are our owne Lippom. Pellican So also Osiander Simlerus Ferus Though Calvin mislike this sense yet it is warranted by that place Deut. 32.5 They have corrupted themselves not being his children Iunius 4. And beside the Lord in this speaking doth tax their ingratitude thy people whom thou hast wrought all these wonders for and done so much for they have corrupted themselves Pelarg. 5. And in that the Lord doth attribute unto Moses their deliverance which was wrought by his owne hand and calleth them his people this he doth to make Moses more carefull for the reformation of the people Vt ipse videns omnia sibi â—ncumbere tanquam suos diligentâ—r castiget That he seeing all to lie upon him should diligently chastise them and see unto them as his owne Tostat. Gallas QUEST XXVII Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it Vers. 7. HAth corrupted their wayes c. 1. That is of themselves being not seduced by others but of their owne corrupt inclination they have committed this great iniquitie Simler 2. Like as a wife corrupteth her selfe by adulterie so had they falsified their faith toward God by their spirituall fornication Oleaster 3. They were soone turned out of the way there were not fully six weeks passed since the law was delivered Ferus Simler 4. And from the way which God commanded them with thunder and lightning and some of those terrible signes remained still in their sight as the thicke cloud in the top of mount Sinai into the which Moses was entred to speake with God Simler 5. Then followeth the particular description of their sinne 1. They had transgressed directly against the first and second Commandement in making a molten image Ferus 2. And the same an image of a brute beast being more brutish and without understanding themselves Simlerus 3. They had not onely made it but worshipped it 4. Yea offered sacrifices unto it Tostat. 5. And more than that Beneficium meum idolo imputarunt They have ascribed my benefit of their deliverance to an idoll Interlinear 6. Obtulerunt vitulo quae ipsis dederat They offered toward the calfe the things which he had given them their jewels and earings which they received of the Egyptians the Lord having so moved their hearts Ferus 7. And to make up the measure of their sinne the Lord saith they were a stiffnecked people intractable and incorrigible Simler QUEST XXVIII Why they are called a people of a stiffe-necke Vers. 9. I Have seene this people and behold it is a stiffe-necked people 1. Deus loquitur more humane c. God speaketh here according to the manner and phrase of men for we doe not upon one fault condemne a man of stubbornnesse but after we have had sufficient experience and see there is no amendment then wee will pronounce him contumacious and stubborne So the Lord in respect of his owne knowledge knew in the beginning what this people was Per suam cognitionem simplicem aternam uniâ—â— intuitu omnia comprehendit c. By his everlasting knowledge at once he comprehendeth all things But in respect of us now he saith after he had had experience of this peoples perversenesse who had divers times before murmured against him and tempted him and now they had proceeded from evill to worse he now at the length pronounceth them to be a stiffe-necked people Tostat. qu. 16. 2. Some thinke this similitude is taken from them that make haste in running and will not turne their necke to heare or regard those that call them backe Tostat. But allusion is rather made here unto stubborne bullocks not used to the yoke which will not yeeld their necke unto the coller So this people refused the Lords yoke of obedience Simlerus Borrhaius Iunius 3. And hereby is signified not onely their intractable nature that they were a stiffe-necked people Non recipiens correctionem not receiving any correction or shewing any hope of amendment but this is a preamble to their punishment Vbi talis est durities non superest venâ—â— locus Where such hardnesse and obstinacie is there is no place for pardon Calvin There is nothing remaining Quâ—m ut extrema internecione deleatur than that they be utterly destroyed Gallas QUEST XXIX Why the Lord did not prevent the sin of the people at the first BUt it will here be demanded seeing the Lord might have kept the people from sinning why he did it not 1. The Lord thought it good in his wisdome to leave this people a little to themselves and not to call them backe at the first 1. Quia non ita conspicua esset eorum nequitia c. Because their wickednesse should not have so fully appeared Gallasius 2. And if they had presently recovered themselves De justitia sua praesumpsissent They might have presumed of their owne righteousnesse and therefore God suffereth them to fall that they might thereby be humbled and learne to know themselves Marbach 3. And God herein also Tentat fidem Mosis doth trie the faith of Moses who having received the tables might perswade himselfe that all was now in good case and suddenly in his greatest joy hee hath a pull backe hearing of this grievous sinne of the people Calvin Marbach 4. And God suffered it so to be that Moses hereby might interpose himselfe as a mediator betweene God and his people Vt imitaretur Chrystum to imitate Christ and to be a perfect type and figure of him who hath dissolved the wrath of God hanging over our sinnes Procâ—pius 2. But whereas God sometime winketh at mens sins and suffereth them to goe on till their wickednesse be at the full and then punisheth them herein Gods mercie appeareth Qui tempestive occurrit exitio populi c. which in time preventeth the destruction and ruine of the people Gallas QUEST XXX Why and in what sense the Lord saith to Moses Let me alone Vers. 10. NOw therefore let me alone that my wrath may wax hot c. 1. Which the Lord so speaketh not Ac si libere non posset exequi vindictam suam c. As though he could not freely take revenge unlesse Moses gave him leave but the Lord by this manner of speech sheweth quanti astimet servum c. how much he esteemeth his servant ascribing so much to his prayers as though they were a let and hinderance unto him Calvin 2. Some thinke that the Lord by this speech should discourage Moses from praying because their sinne was so great as the Lord forbiddeth Ieremie to pray for the people Ier. 7.16 3. But the Lord rather hereby sheweth that hee remembreth his
mercie in judgement signifying se posse teneri that he could be stayed Ferus 4. Yea hereby he incourageth Moses rather to pray for the people like as a father being angrie and making as though he would smite his son saith to one standing by Ne retineas me à percussione Hold me not from smiting meaning the contrarie that he would have him interpose himselfe and mediate for his sonne Lyran. Tostat. Mosen hortatur ne cunctotur precari c. He exhorteth Moses not to deferre to pray for the people Procopius Because he otherwise might have beene afraid to have prayed considering the greatnesse of their sinne So also to the same purpose Gregorie Quid est servâ— dicere dimitte me nisi deprecandi ausum prabere What is it for the Lord to say unto his servant Let me alone but to make him bold to pray But indeed Non his verbis mandat c. God doth not command Moses to pray in these words directly but sheweth what it was that would stay him from punishing Iunius 5. And now the Lord was contented to accept of Moses prayers because he was not in his secret counsell appointed to destroy them But the same Moses who at this time appeased the wrath of God toward the people could not pacifie him concerning himselfe when he provoked God at the waters of strife because prayer then will not serve the turne Cum semel Deus aliquid ab intimis irascendo disponit When once God being throughly provoked hath determined to doe a thing Gloss. ordinar Ex Gregor QUEST XXX Whether the Lord changed his minde in saying I will destroy them and yet destroyed them not Vers. 10. FOr I will consume them Yet God consumed them not 1. Not that there is any mutabilitie or changing in God as though afterward he saw which he did not before for these comminations Secundùm hypothesin accipienda sunt are to be taken conditionally and sometime the condition is expressed sometime it is understood as the Lord suspendeth the execution of his judgeâ—ents either upon mens repentance or being intreated by the prayers of his servants Et propter Mediatorem veniam dat But most of all he giveth pardon for the Mediators sake Simler 2. And thus the Lord threatneth yet stayeth his hand Quia necessarium est nosse nos benignitatis qua in Deo eminentiam quanta vis orationum sanctorum Because it is necessarie for us to know the exceeding great loving kindnesse which is in God and what force there is in the prayers of the Saints Cyrill 3. And further this was not the will of God to destroy them that will of God qua vocatur beneplaciti which is called the will of Gods good pleasure because this is alwaies fulfilled but it was voluntaâ— signi his signified or revealed will according to the which he shewed that they had deserved to bee destroyed But in his secret will he had ordained that Moses should pray for them and that hee would be intreated by his prayer Tostat. qu. 16. QUEST XXXI How the Lord promiseth to make a great nation of Moses Vers. 10. I Will make of thee a mightie people 1. Some thinke that God indeed did performe this promise to Moses for now the Christian world which farre exceedeth the people of Israel Mosi obtemperat obeyeth Moses Rupertus Ferus So also Gloss. interlinear by this mightie people understandeth Generationem sanctorum The Generation of the Saints But that which the Lord promiseth here to Moses was conditionall that if he at that time destroyed the people he would make a great nation of Moses seeing the first was not done neither did he performe the second 2. Bernard saith Ego hoc munus puto servatum sponsâ— I thinke this gift to become a great nation to be reserved for the spouse the Church now dispersed over all the world But this upon the former reason is not the meaning 3. Tostatus thinketh the meaning to be this that Deus proponeret cum in ducem genti magna God would set him over a great nation not that a great nation should come of him So also Vatablus Lippom. Tostatus reasons are these 1. Because if the Lord should promise to increase Moses to a great nation he should have no great comfort by it seeing he was old and could not see many generations 2. Whereas the Lord saith in the like words Numb 14.13 I will make thee a nation mightier than they there is comparison made betweene the nation which should come of Moses and the nation of the Israelites but the seed of Moses could not be distinguished from the seed of the Israelites for he also was of Israel 3. And the Lord promiseth Moses a recompence Ne grave ei sit tam nobilem principatum amittere Lest it should be grievous unto him to lose such a noble principalitie and government Calvin But if his posteritie onely had beene multiplied there should have beene no recompence made for that losse Contra. 1. Moses expected not neither desired any greatnesse in the world but onely the fulfilling of Gods promise toward Abraham Isaak and Iacob and therefore though Moses had not presently seene this promise effected in his time yet hee might have comforted himselfe as Abraham did in the very propounding and making of so gracious a promise by faith relying upon God for the fulfilling thereof 2. Moses posteritie might have beene as well compared with Israel as Iacob and Esaus ofspring are of whom the Lord saith one people shall be mightier than another Gen. 25.23 and as it is said Ephraim shall be a greater people than Manasseh Gen. 28.28 3. Moses that wished himselfe for Israels sake to be raced out of the booke of life expected no compensation of his principalitie if it had seemed so good vnto God to destroy Israel 4. Therefore the meaning is that God would so increase and multiplie Moses posteritie as that he should grow into a great nation 1. Because in the same sense the Lord saith to Abraham Faciam te in gentem magnam Genes 12.2 I will make of thee a great nation Gallas Oleast 2. And the Lord saith in effect Inte praestiturus quae majoribus promisi I will performe in thee that which I promised to the fathers But if in the other sense the Lord should onely have set him over a great nation then had not Gods promise to Abraham beene performed Borrhaius QUEST XXXII Of Moses prayer in generall and the manner thereof Vers. 11. THen Moses prayed c. why doth thy wrath wax hot against thy people 1. Although the Lord seemed unto Moses to be purposed to destroy the people yet Moses in praying doth not oppose himselfe to Gods will for his prayer Dei promissione nititur was grounded upon Gods promise made unto the fathers this therefore shewed a singular faith in Moses that giveth not over no not when verbum Dei inter se committitur the word of God seemeth to fight with