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
vanish howsoever some in their heat and intemperance are not afraid to call them Sabbatorum errores yea hereticall assertions a new Jubile Saint Sabbath more than either Jewish or Popish institution God grant it bee not laid to their charge that so speake or write and God give them a better mind 2. Doct. The soule is not part of Gods substance SEcondly where it is said God breathed into the face of Adam the breath of life we are not thereby to gather that the soule of man is part of the divine substance to the which opinion Lactantius seemeth to have inclined lib. 2. divinar institution for as the breath is no part of his substance that doth breath so neither is the soule of Gods essence that gave it for then the soule of man if it were of the divine nature it should be immutable and without beginning from all eternity as God is 3. Doct. There is but one soule in a man THirdly from hence it may be concluded that there is but one soule in man and that all the other faculties of sense and powers of nature are but handmaids to the soule waiting upon it and departing with it therefore God is said to have breathed into man the spirit of lâ—â—e that is the reasonable soule because the body no longer doth breath or live than the soule is present We doe therefore refuse Origens conceit upon these words Mat. 24.51 The Lord will divide or cut him off that is the spirit of the wicked shall returne to God and their soule shall goe to hell hee maketh A difference betweene the spirit and soule contrary to the Apostle who saying be ye renewed in the spirit of your soules and minds Eph. 4.24 sheweth 〈◊〉 the spirit belongeth to the mind or soule as the purer part thereof 4. Doct. Paradise was a place not altogether unknowne FOurthly whereas Paradise is described by the countrey of Eden where it was situate and by the knowne rivers of Tigris and Euphrates we inferre that Paradise then was not a place secret and unknowne as Bellarmine supposeth lib. de grat prim hom c. 12. for if it had beene unknowne in those dayes the Lord needed not to set the Cherubims to keepe it with A sword shaken And if it be objected that Paradise was never found out by any the answer is easily made 1. because it was kept by the Angels with great terrour that none durst approach 2. The Infidels and incredulous persons regarded it not 3. The faithfull looked for a much better Paradise in heaven and therefore sought not after it And herein we have the judgement of Pererius against Bellarmine one Jesuit against another lib. 3. in genes qu. 5. de paradis 5. Doct. The terrestriall Paradise is not now extant FIfthly whereas Bellarmine affirmeth that the terrestriall Paradise is yet remaining and that Henoch and Elias are there kept it appeareth by the description of Paradise to bee a meere fable 1. Paradise was planted where the knowne rivers Tigris and Euphrates ran together which is either in Armenia or Mesopotamia or some of those knowne countries then if Paradise were now extant in the world it is like that in all this time it should have beene found out by the inhabitants of those places 2. The floud over-flowed the highest hils 15. cubits Gen. 7.20 then Paradise also was covered with the water where if Henoch then was he must have also perished in the waters being out of Noahs Arke 3. The scripture maketh mention now of no other Paradise but heaven 2 Cor. 12 13. S. Paul calleth it the third heaven Paradise 4. Pererius sheweth Ruperius and Gregory to have beene of this mind that Henoch was not translated to the terrestriall Paradise to the which he subscribeth against Bellarmine 6. Doct. Marriage is not to be prohibited to any SIxthly whereas the Lord saith vers 18. It is not good for man to bee alone wee enforce this text against the popish forced virginity for whereas God saw it was not good neither for Adam then present not for his posterity which should have more need of the remedy to bee alone they contrariwise constraine their Priests and votaries to live alone depriving them of that mutuall helpe and society which God hath appointed for their comfort and to be a remedy against sinne and that this place is understood not of the marriage of Adam only but of all the faithfull Bellarmine confesseth lib. de Matrim cap. 2. 7. Doct. Polygamie condemned SEventhly vers 24. They shall be one flesh and as this place is alleaged Matthew 19. 5. They two shall bee one flesh This place sheweth the corruption of polygamie which is the having of many wives for if God had seene it good for one man to be joyned to two or divers women he would have made at the first to one man more helpes than one 5. Places of confutation 1. Confut. Experimentall knowledge of evill not to be desired 1. THe Maniches objected why did God forbid man to eate of the tree of the knowledge of good and evill would he have him like unto bruit beasts that cannot distinguish betweene good and evill Augustine answereth this experimentall knowledge of evill which Adam got by transgression was not the wisdome of an happie but the experience of a miserable man for Christ knew no sinne by his experience though he knew it by his saplence or wisdome 2. Confut. Why God gave a commandement that man would not keepe 2. WHy did God give a commandement that man should not keepe and why did he not make him so that man should not have fallen Ans. 1. God gave man this precept that hee might shewe his obedience and though he foresawe he would sinne yet he also provided a remedie and redeemer for his sinne 2. Though hee be in a better state that cannot sinne at all yet his state is good and not to be complained of that if he will cannot sinne lib. cont adversar leg c. 14. 3. Confut. against Celsus 3. CElsus derideth this storie of the making of the woman and counteth it a fable Origen answereth if you will not beleeve Moses why doe you credit Hesiod your Poet who hath the like narration how Vulcan made a woman out of clay whom all the gods adored Venus gave her beautie Pallace comelinesse of bodie Mercurius wit whereupon she was called Pandora which opening the lidde or cover of the tunne divided care and griefe unto men that lived without before Origen lib. 4. cont Câ—lsum 4 Confut. Paradise planted in a knowne place 4. THe Papists object thus Bellarmine would proove that Paradise was an unknowne place because it is said the river that went out of Eden did divide it selfe into 4. heads But there is no such river in Mesapotamia Bellar. lib. 1. de grat prim homin c. 12. For further answer to this objection I referre the reader to q. 13. before these 4. streames might be known in former
Hebrew ach to be read as an adversative as Paulus Burgensis readeth veruntamen notwithstanding as though the sense should be this though yee are permitted to shed the bloud of beasts yet it is unlawfull for you to shed the bloud of man 3. Neither is this another exception concerning mans food as Cajetane that as before the bloud of beasts is excepted so here humane flesh that if it be not lawfull to shed the bloud of man neither is it to eat his flesh which first must be kiâ—led before it be eaten 4. Neither need there to be here understood any sentence as this I will not have you to shed mans bloud and then this to follow as a reason for this prohibition to shed mans bloud followeth directly in the next verse 5. But this word translated for may be read as a causall why God would have them abstaine from all cruelty or savage behaviour in eating of the bloud of beasts that they should have a greater detestation of the spilling or shedding of mans bloud Perer. Mercer QVEST. VII How God will require the bloud of man at the hand of beasts Vers. 5. AT the hand of every beast 1. Rupertus by beast understandeth the Devill that shall answer for the death of mens soules but Moses here directly speaketh of the bodily life which is in the spirits and bloud 2. Neither by beasts here are understood cruell and beastiall men for it followeth afterward aâ— the hands of man will I require it c. 3. Neither doth Moses insinuate the death of martyrs which were exposed to beasts for which the persecutors shall answer for that did cast the Saints before the beasts 4. But here is shadowed forth that Law which was afterward published that even the beast that killeth a man should be stoned Exod. 22. QVEST. VIII How his bloud shall be shed that sheddeth bloud Vers. 6. BY man shall his bloud be shed 1. Some reade in homine and referre it to the first clause Hee that sheddeth mans bloud in man as they which are strangled have their bloud shed as it were in them sic Tostatus but in this sense one kinde of murther onely should be prohibited 2. Some read in homine against man that is in despite of man Cajetan 3. But the best reading is per hominem by man and to referre it to the last clause by man shall his bloud be shed that is by the Magistrate as the Chalde interpreteth by witnesse by the sentence of the Iudge for it should seeme that before the floud there was no law made nor power given to man to punish murther as Adam proceeded not against Cain that killed his brother Abel Mercer 4. And this must be understood not de facto sed de jure merito not of the fact for many times murtherers escape but of the right and due desert of murtherers that they are by Gods Law worthy of death and many times where the law of man faileth that such are not executed Gods vengeance overtaketh them such are either slaine in battell or by the hands of other or by some other meanes as it is in the Psalme men of bloud shall not live halfe their daies Psalm 55.24 Calvin QVEST. IX That mans life should be preserved because of Gods image IN the image of God c. 1. Hence it followeth not as Oleaster collecteth that the image of God is in mans body because the image in the soule cannot be by the killing of the body destroyed for the reason concludeth well though this image of God be not in the body yet because the body is the Tabernacle of the soule and beareth that which beareth the image of God it ought for that cause to be reverenced and yet the image of God though not originally or principally yet by the consequent and effects is expressed and shineth in some sort in mans body in that it is made upright and aspiring to celestiall things and so sutable to the soule and in regard that into the hand of man God hath delivered the rule and dominion of the creatures cap. 1. vers 28. 2. Though the image wherein man was created be much decayed and impaired yet some part thereof remaineth for the which the life of man should be spared and preserved Calvin 3. And if for this reason the life of any man whatsoever should be regarded much more the life of Christians in whom this image is renewed in Christ Muscul. QVEST. X. Of the Raine Bow Vers. 13. I Have set my bow in the cloud c. 1. Neither Ambrose conceit can be admitted who understandeth not here the visible Raine-Bow in the clouds but the invisible power of God whereby he sometime intendeth sometime remitteth his judgements as a bow is bent and unbent againe But this collection is contrary to the text which saith The Bow shall be seene in the cloud vers 14. 2. Neither is their opinion found that thinke there was neither raine noâ— Raine-Bow before the floud for how could the plants and fruits of the earth have beene so many yeares preserved without raine so then the Raine-Bow was before the floud but it beganne onely now to be a signe of this covenant betweene God and man as the Lord chuseth sometime naturall things for signes as Bread and Wine and Water in the Sacraments Mercer 3. Neither is the opinion of some Hebrewes to be admitted that thinke the Raine-Bow to have beene before the floud but then it appeared in the cleare aire now in a cloud for the iris or Bow can have no existence or being but in a dewing or stilling cloud Mercer 4. Neither is Thomas Aquinas judgement and Cajetanus sound which thinke that the Râ—ine-Bow is partly a naturall signe that there shall be no floud because the Raine-bow sheweth not but when the clouds are thinne and dispersed whereas thicke and blacke clouds ingender inundations for the causes of the generall floud were not naturall and God without the clouds by the overflowing onely of the waters could drowne the world and beside if the Rain-bow were a naturall signe then before the floud came it might have prognosticated so much but then it should have beene a lying signe for notwithstanding the Raine bowes often appearing before the deluge as it is like the floud came 5. Though the Raine-bow bee not a naturall signe but voluntary depending upon the will and institution of God yet notwithstanding hath it some agreement with that which it is made a signe of like as baptisme in the flesh hath some resemblance of the soule so the Raine-bow is a fit and convenient signe to portend no inundation likely to follow because it is orâ—inarily a signe either of faire weather or of no long raine And it hath beene observed that a Raine-bow in the morning betokeneth showers in the evening faire weather Beside the Raine-bow is found to be wholesome to plants and herbs that where it lighteth it giveth them a more pleasant
a great distance Tigris by Ninive Euphrates by Babylon and then ioyning together and parting againe doe compasse Mesopotamia so called because it is betweene the rivers These then are the foure heads or streames of Paradise as hath beene shewed QVEST. XVII Whereof Adam was made and of the excellent constitution of his body Vers. 7. THe Lord God made man of the dust of the earth First it is evident that God only made man not the Angels they were not so much as preparers or temperers of the matter whereof man was made as some have thought for God himselfe said Gen. 1.26 Let vs make man 2. Man was made of the dust as the thinner and purer part of the earth not of a slimy matter mixed of earth and water as some thinke and this is evident by this reason Man was made of that element to the which he is last resolved but his body falleth at the last to dust Gen. 3.19 Dust thou art and to dust thou shalt returne Wee deny not but that out of dust God might prepare a second matter compounded of the elements and thereof frame mans body but it is curiosity to inquire after that which is not in Scripture expressed or out of the same by some collection may bee gathered 3. It is also evident that God made mans body of a more excellent constitution than any creature beside and of a fit temper to be a convenient instrument for his soule 1. Mans body hath the preheminence in respect of his upright stature whereas other creatures looke downewards whereby he should be admonished to looke upward toward his Creator and to behold the heavens as also thereby is signified the lofty dominion and command which is given unto man over other creatures 2. The temperature of mans body is most excellent whereas other creatures by reason of their grosse and cold humours doe grow over beasts with haire fowles with feathers fishes with scales 3. The fashion of mans body and the ready use of his members surpasseth all other creatures as God hath given unto man his hands whereby he worketh and perfecteth the invention of many profitable art 4. Though other creatures in the quicknesse of some senses exceed man as the vulture in seeing the dog in smelling the moule in hearing the spider in feeling and in strength many beasts goe beyond man yet herein is mans excellency that he both better discerneth and judgeth of the outward sense and is endued with reason wherby he subdueth all other creatures to his service and so maketh use unto himselfe of their strength sense or what other naturall faculty they have Lastly it was fit that mans body should bee made of an earthly not of an â—ethereall or celestiall matter because he was to live in the earth and for that such a body was fittest to bee capable of sense by the which the soule being sent into the body as a naked table might gather experience and by experience knowledge Perer. QVEST. XVIII In what state or age Adam was created 1· FVrther that Adam was created in a perfect age it is without question because his body was in the first instant apt to generation for the Lord said unto them increase and multiply and immediately after his transgression Cain was begotten Genes 4 1 2. But in what age and stature of body Adam was created it is not so certaine some think that he was made about the yeares of Christs age between 30. and 40. but I rather approve their collection that thinke his body was in the creation of the same growth and perfection wherein those long lived Patriarks were fit for generation which was about 65. yeares for at that â—ge Kenan Henoch begat children and none under those yeares Genes 5.12 whereupon it followeth that 〈◊〉 Adams bodie did shew as it were 50 or 60 yeares in his creation he might well bee thought to bee â—ongest liver of all the Patriarks for he lived after his creation 930 yeares to the which adde 50 yeares â—ll which time his bodie if it had beene borne would haue beene growing to that state wherein he was â—reated and so he shall exceed the age of Methuselah who lived but 969 yeares 3. But that is a ridiculous conceit of Ioannes Lucidus lib. 1. de emendat tempor c. 4. that Adam was the biggest Giant that ever was and Moses Barcepha reporteth the like fansie of some that iudged Adam to be of that bigge stature that 〈◊〉 could wade ouer the Ocean This fansie is grounded vpon the Latin text Iosu. 14.15 the name of Heâ—orn was before Ciriatharbe or citie of Arbah Adam the greatest among the Anakims is there placed and â—hose Anakims say they were Giants Contra. But the text in the Hebrew is thus he was a great man among the Anakims meaning Arba before mentioned the word indeede is Adam which is here no proper name but a common name for a man as it is taken in the Scripture he a great Adam or man among the Anakims if Adam should be taken properly then must they make the Giant Arba and Adam all one which is impossible the one living before the other after the floud QVEST. XIX Whether Adams soule was created after his bodie Verse 7. ANd breathed in his face the breath of life and the man was a living soule 1. We neither thinke that Adams soule was created before his bodie as Plato among the heathen and Origen among the Christians thought that all soules were made together in the beginning and after sent into the bodie 2. Neither that Adams bodie and soule were created in the same instant together as Damascen lib. 2. de fide c. 12. Thomas Aquinae with others are of opinion 3. But wee rather judge with Chrysostome hom 12. that Adams bodie was first framed out of the dust and then God breathed into it life and this opinion is most agreeable to the text that God first made man out of the dust and then breathed the breath of life and so he became a living soule so that he was not a living soule in the first instant of his creation but after God had breathed into him the breath of life such also is the generation of Adams posteritie the bodie is first framed in the wombe and then the soule is infused as David describeth the manner of his conception Psalm 138.15.16 I was made in a secret place and fashioned beneath in the earth thine eyes did seeme when I was yet without forme where David may seeme to allude to Adams creation who properly was framed beneath in the earth and of whom also it may truly bee said that God saw him when hee was yet without forme QVEST. XX. What is meant by breathing the breath of life Vers. 7. THe Lord had formed man c. 1. The word is jatsar which signifieth to fashion or to give shape so the Lord here doth perfect the feature of man 2. He is made
not of the dust as some read but dust of the earth to shew that man is nothing else but duâ—t as the Lord afterward said unto him Dust thou art the Lord compounded the bodie of man both of the dust red clay of the earth called adamab whereof Adam had his name 3. But where God is said to breath into man the breath of life we neither thereby understand with Ramban that God inspired into Adam his reasonable soule as part of his owne substance neither yet doe we thinke that God used any materiall blast nor yet is it only a metaphoricall speech uttered according to our capacitie as Mercer neither doe we understand here only the vitall and sensitive facultie to be given to man with Musculus for the words following he was made a living soule which S. Paul setteth against a quickning spirit 1. Cor. 15.45 doe shew more than life and sense therefore I thinke that properly the breathing of the breath of life is to be referred to the vitall power yet so that the soule of which that facultie dependeth must be understood together to have beene infused and inspired by the spirit of God which is here signified by the breathing of God so that mans creation is set forth in three degrees the forming of his bodie the giving of it life the endewing of him with a reasonable soule created after Gods image Gen. 2.26 QVEST. XXI Whether Adam were created in Paradise Vers. 15. THen the Lord tooke the man and put him into the garden of Eden that he might dresse it and keepe it Wee reject their conceit that imagine that Adam was created out of Paradise as also Eva as Iosephus lib. 1. antiquit c. 1. and Rupert lib. 2. de Trinitat c. 22. because it is said the Lord tooke the man c. Contra. 1. God is said to take him not as remooving him out of another place but shewing him what he should doe namely to keepe the garden 2. The word javach signifieth to leave as Iud. 3.1 These are the nations which God left God then left Adam in Paradise where he had made him as before is expressed vers 8.3 It is evident that Eva was made out of Adams side in Paradise by the order of Moses narration it is therefore most like that Adam also was made there 4. Where it is objected Gen. 3.23 that God sent Adam out of Eden to till the earth whence he was taken as though he were taken from the earth out of Paradise there by earth is not understood any speciall kind of earth but generally that element out of the which he was created for as well that ground within where Paradise was planted as that without was earth QVEST. XXII Wherefore Adam was placed in Paradise TO dresse and keepe the garden 1. Though man should not have toyled or wearied himselfe with any labour in Paradise for that was laid upon him as a punishment afterward to eat his bread in the sweat of his browes Gen. 3.19 yet it is evident that hee should have exercised himselfe in some honest labour even in Paradise 2. As his charge was both to dresse the garden in planting and nourishing of trees in which kinde of husbandrie many even now doe take a delight and hold it rather to bee a recreation than any wearinesse unto them as also to keepe it from the spoile of the beasts 3. This labour was enjoyned Adam 1 that beeing thus occupied in continuall beholding of the goodly plants in Paradise he might thereby bee stirred vp to acknowledge the goodnesse and bounty of the Creator 2. as also thereby the Lord had respect to our instruction that if Adam was not to live idely in Paradise much lesse should we spend our daies now in doing of nothing QVEST. XXIII Whether the precept given to Adam were only negative Vers. 16. ANd the Lord commanded him saying Thou shalt eat freely of every tree of the garden c. From these words divers questions are moved First wee doe not thinke with Thomas Aquinas par 1. qu. 97. art 3. that this precept was as well affirmative in commanding Adam to eat of all other trees as negative in forbidding him to eat onely of one tree 1. This precept to eat of every tree should have beene burdenous to Adam and a restraint to his liberty if hee should have beene tyed to eat of all and not where him liked 2. It had beene superfluous seeing his owne naturall appetite would have moved him to eat of the food appointed for him for though Adam in the state of innocency should not have beene pinched with such hunger and thirst as wee now are yet a naturall appetite to his meat hee should have had for otherwise his food would not have beene pleasant unto him 3. Eva best sheweth what Gods precept was Gen. 3.2 We eat of the fruit of the trees of the garden but of the fruit which is in the middest of the garden God hath said ye shall not eat of it Gods charge then was only negative not to eat the other to eat of the trees was left unto their choice QVEST. XXIIII Whether the precept was given both to Adam and Eve SEcondly though Augustine doe thinke that this precept of not eating was given only to Adam and by him to Eva lib. 8. de genes ad lit c. 17. yet we hold it more probable that God gave this charge unto them both together 1. Eve confesseth that God spake unto them both and said Yee shall not eat of it Gen. 3.2 2. The Lord saith unto both of them together Gen. 1.19 Behold I have given unto you every herbe and every tree c. at which time also it is like that he gave them the other prohibition of not eaâ—ing of that one tree for if God had made that exception before he would not have given a generall permission after or if this generall grant had gone before the exception comming should seeme to abrogate the former grant 3. The Septuagint seeme to bee of this minde that this precept was given both to Adam and Eve reading thus in the plurall number In what day ye shall eat thereof ye shall dye and so doth Gregory read lib. 35. moral c. 10.4 But though in the originall the precept be given in the name of Adam only that is so for that Adam was the more principall and he had charge of the woman and for that the greatest danger was in his transgression which was the cause of the ruine of his posterity or as Mercerus well noteth Adam was the common name both of the man and woman Genes 5.2 and so is taken vers 15. and likewise here QVEST. XXV Why the Lord gave this precept to Adam THirdly if it be asked why the Lord gave this precept to Adam 1. we answer with Gregory lib. moral 35. c. 10. that for the better triall of Adams obedience it was fit he should bee prohibited to doe that which of it selfe was
come but trusting to Gods long suffering hoped that it should not be so for it is evident Genes 6. that beside this speciall point of incredulity the old world was in many other sinnes outragious the earth was filled with cruelty vers 11. and in that they gave no credit to Noah Gods Prophet therein they were incredulous against God as our Saviour saith of his Apostles he that heareth you heareth me and he that despiseth you despiseth me Luk. 10.16 4. Their opinion also is to be refused which thinke that though the wicked of the old world were condemned to hell yet they might be redeemed from thence by the descension of Christ who is said by S. Peter to have preached to the spirits in prison which sometime were disobedient at which time also some have fabled that Plato at the preaching of Christ in hell beleeved and that divers others have been delivered from hell as the soule of Falconilla by the prayer of S. Tacla and of Trajanus the Emperour at the intercession of Gregory But these imaginations are contrary to the Scriptures for out of hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from thence to us Luk. 16.26 And hell is thus described Where their worme dieth not and the fire never goeth out Mark 9.46 the worme of the conscience in everlasting fire shall torment the wicked that oration which goeth under the name of Damascene is confessed by Bellarmine to be none of his and that place of S. Peter hath no such meaning as even now shall appeare 5. Neither is their conceit any thing worth who thinke that some of them which perished in the floud did repent them before they died and so went not to hell but to purgatory from whence they were delivered by Christs descending thither according to that saying of Peter but was quickned in the spirit by the which he went and preached to the spirits in prison which were in time passed disobedient c. But this place in Augustines opinion cannot be understood of the descending of Christs soule into hell 1. Augustine objecteth that Christ cannot be said to be quickned or made alive in his spirit that is his soule because it was not subject to death And therefore by the spirit he truly understandeth the divine power of Christ whereby hee preached in Noah 2. If there be preaching in hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle speaketh onely of such as were disobedient but they were not delivered by Christ. 4. It cannot be shewed in all the Scripture where the receptacle of the soules of the faithfull and beleevers is called a prison 6. Wherefore our opinion is that all those which were disobedient and incredulous in the dayes of Noah were first destroyed in their bodies in the floud and after in their soules perished everlastingly but from this number both infants must be excepted such as were of the sonnes of God who are not capable of faith and obedience and therefore were neither unfaithfull nor disobedient and such also as were ignorant of the preaching of Noah and framing of the Arke Of these God might have mercy The rest continuing still in unbeleefe everlastingly perished For it is not like that they which by the space of an hundred and twenty yeares would not repent but remained obstinate would relent in the instant of the floud Herein therefore we refuse not the judgement and reason of Rupertus Primo ulâ—imo judicio soli reprobi condemnantur soli electi servantur isto medio nec soli elects conservantur nec soli reprobi suffocantur In the first judgement when the Angels fell and the last onely the reprobates shall be censâ—red the elect saved but in this judgement comming betweene neither the Elect onely were prâ—served in the Arke for there was Cham accursed of his father nor the reprobate onely suffocated in the waters And hereunto agreeth S. Peters comparison that resembleth baptisme to the Arke 1 Pet. 3.21 but all dying without baptisme are not damned neither is it to be supposed they were all reprobates which died without the Arke QVEST. XVI Of what manner the Arke was made Vers. 14. MAke an Arke of Pine trees 1. Some thinke that no certaine kinde of wood is expressed but generally the matter whereof the whole Arke should be made which was not one kinde of wood but divers Perer. 2. But some take it for squared wood as the 70. 3. Some for wood pitched pro lignis bituminatis Hierom. tradit in Genes 4. Some for the Pine or Pitch tree because from the word gopher here used seemeth to be derived gaphrith taken for brimstone Gen. 19. sic Oleaster for gaphrith brimstone is digged out of the earth pitch which commeth from the tree hath another name it is called copher 5. Some thinke the Arke was made of the Firre tree which is the highest and straitest of all other or the Cypresse tree because of the continuance 6. But it is most like to be the Cedar as the Thargum readeth which is commended in Scripture for the height and therefore is called the Cedars of God Psal. 104.16 and beside it is most durable Plinie maketh mention of Cedar beames in the Temple of Apollo at Utica which continued from the first foundation untill his time almost 1200. yeares 7. Neither need it be doubted where Noah should have timber of sufficient length to serve for the breadth of the Arke for Plinie reporteth of a beame of the Larix tree in Tiberius reigne seene at Rome an 120. foot long and of a Cyprus tree 120. foot long He maketh mention also of the Indian trees to be so high that unneath an arrow cannot be shot over them Ex Perer. QVEST. XVII Of the measure of the Arke Vers. 15. THis length of the Arke shall be 300. cubits The Arke was six times so long as broad and ten times so long as high after the proportion of mans body as Augustine well writeth for the length of mans body from the crowne to the foot is six times the breadth from one side to another and ten times the thicknesse from the backe to the chest But many have doubted that the Arke being described to be no larger was not sufficient to containe all the beasts with their severall food and Apelles the disciple of wicked Marcion tooke occasion hereby to cavill at the whole story But this doubt may easily be removed 1. Yet we are neither forced with Origen to make of one cubit six which he calleth a Geometricall cubit for neither is there any such cubit in use which in length containeth six ordinary cubits neither doth the Scripture in other places reckon according to such cubits for whereas the Altar is prescribed to be made five cubits long three cubits high Exod.
onely laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if
spirit and died c. 1. Though the word gavâ— rather so signifieth expirare to give up the ghost than deficere to faint Hieromes reason is not so good quia non coâ—venit Abraha deficere it was not fitting that Abraham should faint and decrease for no morall decreasing or fainting is here spoken of but onely naturall 2. Neither is this word which signifieth to yeeld up the Spirit used onely of the just as Rabbi Salomon and Lyranâ—â— for the same is uttered of the old world Gen. 7.21 all the flesh yeelded the breath and of Ismael vers 17. of this chapter 3. Neither is Oleasters reason sufficient why we should read rather he fainted than yeelded up the spirit because it followeth he died and so the same thing would be twice expressed for this expiring or yeelding up of the spirit sheweth the facility and easinesse of his death as the word following betokeneth the thing that he dyed so this declareth the manner not that he dyed without any sicknesse or griefe as Aben Ezra for the faithfull are not exempted from the common condition of mankind Vatah. but it sheweth that he willingly rendred up his soule into the hands of God Calvin 4. Cajetanes collection is not here to be refused that three things are set downe by Moses concerning Abrahams departure 1. that he dyed that is was dissolved which belongeth unto the whole man as consisting of body and soule 2. that hee was buried which concerneth his body 3. that he was gathered unto his people in respect of his soule which was joyned to the blessed company of the Saints Cajet in hunc lâ—â—um QUEST XIII How Abraham died in a good age and full of yeares IN a good age satisfied or full of daies 1. In that Abraham is said to have died in a good old age whereas many before him were of longer life and much elder of whom this phrase is not used Philo gathereth that it was not the old age of his body but his perfection of vertue that made a good old age Disce soli viro bonâ— contingere senectutem bonam Know that onely a good old age happened to a good man sic etiam Calvin 2. Hee was full because daies is not added in the originall the Hebrewes gather that he was full not onely of daies but of all other blessings ex Mercer and he was satisfied with daies as not desirous to have his life prolonged Calvin Thus even some among the Heathen were satâ—â—e with daies as Cicero writeth of Cato that he should say Siquis deus mihi largiatur â—t ex hac atate repusrascam in cunis vagiam valde recâ—sem that if God should grant me to become a childe againe and to cry in the cradle I would refuse it Cicer. de senectus Therefore Abraham was in another sort full of daies because his daies were full of vertue hee had not spent his life in vaine but as Apelles the cunning painter was wont to say nullus dies sine linea no day without a line and Titus the Emperour if any day had passed wherein he had not done some good would say to his friends Diemperdidi I have lost a day so no doubt Abraham did passe over his time in fruitfull workes Perer. QUEST XIV How the sinner is said to die before his time ABraham then received a great blessing of God in living both long and well and dying in his time not as the Preacher saith of the wicked man lest thou die in tempore non tuo in a time not thine Ecclesiast 7.19 which is so spoken 1. Not that a man can die before the time appointed of God for a mans daies are determined with God Iob 14.5 2. Nor yet so onely because the wicked is never prepared or fit for death both because he is destitute of vertue as also hee expecteth not death in which respects in some sense he may be said to die not in his time being neither ripe for it in vertue nor looking for it 4. But the sinner is said to die before his time when the naturall course of his life which he in the judgement of man though not in the determination of God might have lived is by some violent and extraordinary kinde of death shortned and cut off as Nadab and Abihu for offering in strange fire were thus before their time consumed with a fire sent from God Levit. 10. ex Perer. QUEST XV. What it is to be gathered to his people Vers. 8. ANd was gathered to his people 1. This people are not the sunne moone and starres or the invisible idaea or formes according to the which these sensible things were made or the foure elements of the which the bodies of men are compounded as Philo imagineth these are but Platonicall conceits and who seeth not how unproperly the name of people agreeth to any of these 2. Neither with Augustine by people doe we understand the society and company of Angels for Ismael also is said vers 17. to be gathered to his people 3. Neither can it bee applied to Limbus patrum where all the just men were from the beginning of the world as Lyranus Rupertus unlesse they will say that Ismael also went into the place of just men who was also gathered to his people and whereas they make Limbuâ— patrum a member of hell a place of darknesse Abraham went not thither seeing Abrahams besome was a place of rest and joy where the Angels were for they carried Lazarus soule thither But these blessed spirits are Angels of light and not of darknesse 4. We also refuse Burgensis conceit who noteth a difference of phrase in the old and new testament when the Scripture speaketh of the dead they are said that die in the new testament to die in the Lord which phrase is not used of any in the old testament because they were not admitted ad beatificam Dei visioneâ—â— to the blessed presence and sight of God Contr. Indeed I grant that after the manifestation of the Messiah to the world the Scripture speaketh more clearely of the faithfull departed in the new testament because the Messiah was then come but not for any such cause pretended for even the soules of the faithfull departed in the old testament did enjoy the presence of God as David saith I shall behold thy face in righteousnesse and when I awake be satisfied with thine image Psal. 17.15 he doubted not but that his soule first apart should see God and then both body and soule in the resurrection and the Scripture speaketh evidently that Abraham Isaack and Iacob did live with God for of them God is called who is not the God of the dead but of the living Matth. 22.32 5. Neither this phrase to be gathered to his people doth only signifie to be in the state of the dead and equivalent to that phrase to sleepe with their fathers which is spoken of the wicked as well as of the righteous as idolatrous
they aâ—tributed to the second ranke of gods who provided for all things betweene the Moone and the earth the third they yeelded to the spirits who governed the actions of men But the Scripture teacheth us that all things in heaven and earth are ruled by Gods providence in so much that a sparrow cannot fall upon the ground without the will of God Matth. 10.29 as the Prophet David also saith Who is like unto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heaven and the earth Psal. 113.5 6. 3. Confut. Iacobs ladder doth not signifie the monasticall profession PErerius interpreteth this ladder out of a counterfeit peece of Bernard to be the discipline of Monasticall life and namely the way and rule of Benets order whereby the founder of that order S. Benedict went to heaven numer 34. Contra. 1. First then it is requisite if this ladder signifieth Monasticall discipline that he which first saw it should have beene a professed Monke but I thinke they will not say that Iacob was a Monke the most speciall part of which profession consisteth in the vow of single life 2. Christ himselfe standeth upon the top of this ladder to whom the way and ladder is directed he then that climbeth this ladder must ascend by faith in Christ but the Monks thinke to climbe up to heaven by their merits 3. Iacob was a figure of Christ upon whom the Angels of God should ascend and descend Ioh. 1.51 it is great presumption then to put Benet in Christs place that Iacob should bee a figure of him 4. This ladder sheweth the way that every true Israelite of Iacob should ascend by but every true Israelite and Christian is not a Monke 4. Confut. Philo confuted concerning the ascending and descending of soules PHilo understandeth the ayre to be this ladder Basis terra coelum caput The earth is the foot of this ladder the heaven is the head or top the Angels are the soules Quas aer habet stellis pares which the ayre is filled with equall to the starres in number some of these descend into the bodies some ascend Alia ad corpora recurrunt Some returne to the bodies againe thus Philo Platonizeth Lib. de somniis In this device of Philo three notable errours are discovered 1. The ayre is not the seat or region of soules but the spirits of the just are in heaven where Jesus Christ is and the holy Angels Heb. 12.22 23 24. 2. The soules had no being before their bodies that they should descend into them as from another place God formeth the spirit of man within him Zachar. 12.1 3. Neither doe the soules once separated from the bodies returne any more to cohabit in earthly and mortall bodies The spirit returneth to God that gave it Eccles 12.7 5. Confut. Against the Helvidians Vers. 15. I Will not forsake thee till I have performed c. The Helvidians because it is said that Ioseph knew not Mary â—â—ll she had brought forth her first-borne sonne Matth. 1.25 would gather thereupon that he knew her afterward they may as well conclude here that after God had performed to Iacob that which he promised that he did forsake him then Muscul. 6. Confut. Temples have no inherent holinesse but in regard of the use Vers. 17. THis is no other but Gods house c. This proveth not that Temples and Churches are more holy places in themselves which is the opinion of the Romanists 1. Their Temples being polluted with idolatry are prophane and unholy 2. Though before Christs comming the Lord chose his speciall place where he would have sacrifices offered and not in any place beside and so some places were privileged with a legall kinde of sanctity more than others yet now since that Christ hath every where opened heaven to the prayers of the faithfull that distinction remaineth not 3. Even Bethel retained not an inherent holinesse but in respect of the religious use for after that it was by Ieroboam defiled with Idolatry it was no more Bethel the house of God but Bethaven the house of iniquity 7. Confut. Against the anointing of Altars Vers. 18. HE powred oyle upon the top of it c. Hence Rabanus groundeth that superstitious use of anointing the Altar with oyle Altare post aspersionem aquae Chrysmate ungitur ad imitationem Patâ—iarcha Iacob The Altar after the sprinkling of water is anointed with Chrysme after the imitation of the Patriarke Iacob Lib. de institut Clericor cap. 45. Contra. 1. The ceremonies of the law which were figures and shadowes of things to come are not meet ornaments for the Gospell such were their washings anointings sacrifices and other rites they were shadowes of things to come but the body is Christ Coloss. 2.17 The body then being come what need the shadow 2. The same ointment that Christ was anointed with his members also receive but that was a spirituall unction Luk. 4.18 The spirit of the Lord is upon me because he hath anointed me Of this anointing the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Ioh. 2.20 3. But if Iacobs anointing must be a patterne why doe they also sprinkle water which he did not Iacob also used profane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated Iacob here maketh no Altar but setteth up a pillar for a monument why doe not they by the same example powre oyle upon their Crosses and Pillars in the high-way 8. Confut. Bethel become Bethaven and Rome Babel Vers. 19. HE called the name of that place Bethel Yet afterward when it was prophaned by idolatry it was called by the Prophets Bethaven the house of iniquity we need not therefore marvell if that Rome sometime the Church of God bee now become Babel the fountaine of corrupt doctrine the place and seat of Antichrist they cannot shew such warrant for the consecration of Rome as the Scripture speaketh for Bethel which of the house of God was made an habitation of filthy Idols and so is Rome Muscul. 6. Places of morall observation 1. Observ. We must not amend one errour by another Vers. 9. THen went Esau to Ishmael c. Esau in stead of correcting his former errour in taking him wives from the daughters of Canaan committeth another in matching into the stocke of Ismael that was also a stranger from the covenant he thought he should please his father though he did not thorowly reforme himselfe if he came a little nearer such is the reformation of hypocrites they thinke they have done well if they can dawbe over their sinnes and set some colour upon them by a pretended reformation as Herod did Who seemed to reverence Iohn and when he heard him hee did many things and heaâ—d him gladly Mark 6.30 Mercer Calvin 2. Observ. Patience and labour to be endured for vertue Vers. 11. HE tooke of the
the first common and usuall as a signe of griefe and mourning as David came to Jerusalem barefoote 2. Sam. 15.30 The second civill as by putting off the shooe they signified the yeelding up of their right as it is prescribed Deut. 25.9 and practised Ruth 4.7 The third was religious which betokened the putting off of earthly carnall thoughts and the preparing of the minde for spirituall things Iun. in Analys 2. This putting off the shooes 1. some say was commanded Moses that he thereby should sanctifie that place by making bare his feete but the place was holy already because of Gods presence the place was not holy because Moses put off his shooes but because it was holy Moses is bid to put off his shooes 2. Ambrose thus applieth it that because the shooes are made of the skinnes of dead beasts Moses should put off all feare of death for feare whereof hee fled at the first time from Pharaoh 3. Cyprian would have thereby signified that Moses by putting off his shooes doth not challenge any right in the spouse of the Church but resigneth it to Christ the head and husband thereof for this was the custome that the next kinsman by putting off the shooe did surrender his right in the brothers wife deceased unto the next after him Ruth 4. 3. Because the putting on of the shooes did betoken haste as the Israelites were commanded to eat the Passeover with their shooes upon their feete therefore the putting them off betokeneth the contrarie not in haste but with due preparation Moses should approach Perer. 4. But the most likely signification is that all carnall thoughts set apart Moses should draw neere with reverence and spirituall preparation Ferus as into the house of God Eccle. 4 17. QUEST X. Why the Lord called himselfe the God of Abraham Isaac and Iacob Vers. 6. I Am the God of thy father the God of Abraham the God of Isaac and the God of Iacob 1. By thy father he meaneth Amram shewing that he was the God of them and of their seed and of all Israel being mindfull of his promise made to their fathers Simlerus 2. Abraham Isaac and Iacob are here named not so much in regard of their sanctity and excellent vertues for Abel Enoch and Noah were holy men in their time but for these causes are they especially named 1. Because to them specially were the promises made touching the land of Canaan 2. They were the next and immediate fathers of Israel 3. To them God more fully revealed himselfe and shewed his counsell 4. And principally for that those Patriarks had most evident prophesies of the Messiah as Abraham Gen. 22.18 that all the earth should be blessed in his seed and the same promise was renewed to Isaac Gen. 26.4 Iacob also prophesieth of the comming of the Messiah under the name of Shiloh 5. These three Patriarks are named to shew the efficacie of Gods promise made unto them the time now approching when they should see the accomplishment thereof Perer. 3. The name of God is thrice repeated and set before Abraham Isaac and Iacob both to expresse the mysterie of the Trinitie and to shew the speciall and particular care that God had of each of them being a gratious God unto them all and because unto them all were the promises made the certainty whereof by this repetition is insinuated Pererius QUEST XI Why Moses hid his face Vers. 6. THen Moses hid his face 1. For these causes wee find in Scripture that men have used to hide them for feare as Adam hid himselfe in Paradise for shamefastnesse as Rebeckah covered her selfe with the vaile when she saw Isaac Gen. 24. for reverence and humility as Elias covered his face when the Lord spake unto him 1. King 19. for weaknesse and impotencie as Moses face was covered from the Israelites because they were not able to behold the glory of his countenance Exod. 34. Perer. 2. For two of these causes Moses here covereth his face first as being guilty of his owne infirmity and weaknesse as being not able to behold the exceeding great glory of God as also of reverence Piscator 3. Moses is not mentioned here in direct words to have prayed or worshipped as wee read of others the servants of God when the Lord appeared unto them not that Moses either being astonished forgat it or disabled himselfe as not worthy but he inwardly in his soule adored the divine Majesty as the humility of his externall behaviour sheweth Simler QUEST XII How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead NOw whereas our Saviour Christ Matth. 22. Mark 12. and Luk 20. alleageth this divine testimony I am the God of Abraham c. and inferreth thereupon he is the God of the living and not of the dead and so convinceth the Sadduces that held there was no resurrection the question is seeing that this scripture proveth onely the immortality of the soule which some of the Philosophers held and yet beleeved not the resurrection how this place was applied by our Saviour to prove the resurrection of the body First then it may bee answered that seeing Abraham Isaac and Iacob being departed out of this world are said to bee living unto God and these names were given unto them as consisting of soule and body this place sheweth that both their soules doe live actually with God and their bodies also in hope not being dead but onely asleepe Ireneus lib. 4. cap. 11. so also Chrysostome in 22. cap. Mat. 2. Some answer that by necessarie consequent the mortality of the soule being granted the resurrection of the body must follow because the soule naturally hath a desire to the body and cannot have true and full happinesse untill the bodie which was partaker of the labours and travels of this life with the soule bee made fellow also with it in joy which reason moved some of the Philosophers as the Pythagoreans and Platonists which held the soule to be immortall to dreame of the remigration and returne of the soule to the body thinking it impossible that the soule should for ever bee separated from the body sic Thomas lib. 4. contra Gent cap. 79. 3. But the best solution of all is Hieromes that against the Sadduces who denied the resurrection of the body onely for that they beleeved not the immortality of the soule it was a strong argument to convince them of error in denying the resurrection to take away the ground of their error in proving by this text the living and being of the soule this also is the solution of Cajetane QUEST XIII Why our Saviour specially urgeth this place against the Saduces FUrther though out of the old Testament divers other places might be alleaged more pregnant at the first sight than this to prove the resurrection of the dead as Hierome doth specially note that place Iob. 19. I know my redeemer liveth yet our Saviour
nature as the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus
writer setteth downe that before out 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
Wise-man saith Say not thou I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.12 3. Observ. Surfetting by eâ—cesse forbidden FUrther by this precept they are condemned qui luxu se occidunt c. which kill themselves with surfetting and drunkennesse riot and excesse Basting whereupon often ensueth also quarrelling and wounds as the Wise-man sheweth To whom is woe to whom is strife c. to whom are wounds without cause to whom is rednesse of the eyes to them that tarrie long at wine Prov. 23.29 30. The seventh Commandement 1. Questions discussed QUEST I. Of the order and negative propounding of this Commandement THou shalt not commit adulterie 1. This Commandement very fitly followeth after the other Thou shalt not kill Quia post injuriam quae infertur personae nulla est major quà m illa quae infertur conjunctae Because next after the injurie done to the person there is none greater than that which is offred unto the joynt person for they two shall be one flesh Thom. in opuscul So also Lyranus 2. This Commandement is propounded negatively rather than affirmatively because the negative is more generall than the affirmative Tum quoad tempâ—ra quà m personas both in respect of the time and persons for at all times and in all places it is unlawfull to kill to commit adulterie c. but at all times and in all places wee must not honour our parents and for the persons wee must not offer violence or wrong unto any but for the affirmative it is impossible to doe good to all Thom. in Epist. ad Roman cap. 13. See before quest 1. upon the sixth Commandement QUEST II. Whether the uncleane desire of the heart be forbidden in this precept IN this Commandement not onely the impuritie of the bodie but of the soule also is forbidden and chastitie commanded in both Gregories opinion is that God Per hoc praeceptum non peccata cogitationis sed operis resecuit c. Doth not by this precept cut off the sinfull thoughts but the sinfull act and that Christ afterward in the law Cogitationes hominum religavit Did bind also the thoughts of men In Ezech. homil 13. Augustine also is of opinion that in this precept Ipsum opus notatum est The worke of uncleannesse it selfe is noted but in the other Thou shalt not covet Ipsa concupiscentia the very concupiscence because saith he sometimes it may fall out that a man may commit adulterie cùm non concupiscat illam when he doth not covet her but upon some other cause doth companie with her Aliquando eam concupiscat nec ei misceatur poenam timens Sometime he may covet her and not company with her fearing the punishment in quaest 71. in Exod. Contra. 1. Our Saviour Christ doth not adde any thing to the law of Moses or bringeth in any new interpretation but doth free and cleare the law from the grosse and corrupt gloses of the Scribes and Pharisies delivering the true sense and meaning thereof as it was first given unto the people And therefore Chrysostome well saith Vt per concordiam mandatorum ipse inveniatúr author legis fuisse gratia That by the agreement of the Commandements in the old and new Testament the same may be found to bee the author of the law and of grace in Matth. hom 11. And that even the inward concupiscence and desire was forbidden in the old Testament it is evident by Iobs practice in whose heart the morall law was written I have made a covenant with mine eyes why then should I thinke on a maid chap. 31.1 2. Concerning Augustines opinion the concupiscence which is joyned with a full purpose onely wanting opportunitie and being restrained by feare from the externall act is a breach of this Commandement and not of the last as our blessed Saviour expoundeth Matth. 5.28 What kinde of concupiscence is prohibited in the last precept and how it differeth herein ftom this shall bee shewed afterward when wee come to that place 2. And that commixtion which hath no concupiscence nor consent of will being violent and forced as in them which are ravished it is no adulterie at all which alwayes proceedeth out of the heart 3. But that the inward sanctimonie and puritie of the minde is here commanded and the contrarie forbidden it is thus proved 1. By the definition of puritie and chastitie which is to be holy both in bodie and spirit as S. Paul describeth a true Virgin 1 Cor. 7.34 So the same Apostle 1 Thess. 5.23 That your whole spirit soule and bodie may be kept blamelesse unto the comming of our Lord Iesus Christ. 2. Both the soules and bodies of the faithfull are the Temples of the Spirit and therefore ought to be kept holy 1 Cor. 3.16 Know yee not that yee are the Temple of God and that the Spirit of God dwelleth in you if any destroy the Temple of God him shall God destroy Basting 3. Chrysostome urgeth these foure reasons first from the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence Matth. 5.28 4. Secondly from the analogie and correspondencie which it hath with other Commandements that Irasci proximis sine causa to be angrie with our neighbours without cause is a breach of the precedent Commandement Thou shalt not kill So Concupiscere mulierem alienam c. to desire a strange woman though the act of concupiscence follow not is against this precept 5. Thirdly in respect of God Qui non tantum opus hominis aspicit quantum cor Who doth not so much looke unto the worke of man as to his heart 6. Fourthly because concupiscence is the cause of adulterie Omne adulterium ex concupiscentia All adulterie proceedeth from concupiscence as our blessed Saviour sheweth Mark 7.21 Even from the heart of man proceed evill thoughts adulteries fornications c. Quomodo ergo tolletur adulterium nisi pracisa fuerit concupiscentia c. How then shall adulterie be taken away unlesse concupiscence be first cut off Homil. 12. in Matth. Seeing then that the effect that is adultery and outward uncleannesse is forbidden in this precept it followeth also that the very cause thereof which is concupiscence should be restrained QUEST III. Other acts of uncleannesse beside adulterie here forbidden COncerning the externall act of uncleannesse which is in the very letter of this precept prohibited the Hebrewes are of opinion that onely concubitus adulterinus the adulterous act is here forbidden But this opinion is easily convinced 1. Tostatus urgeth this reason Qui prohibet minus malum à fortiori prohibet majus c. He that forbiddeth the lesse evill doth much more prohibit the greater evill for there are more unlawfull acts of uncleannesse than adulterie as those unnaturall sinnes committed either with another kinde as with brute beasts which is monstrous or with the same kinde and with the same sex as
being otherwise good Kings that suffred them to remaine 4. Yet here it is further to be considered that there were two sorts of high places for some were consecrated to idolatry as those which Salomon had built about Jerusalem for Ashteroth Chemosh and Milchom which places Iosias defiled 1 King 23.14 There were other high places where the Priests of the Lord offered sacrifice to the Lord whom Iosias also put downe not suffring them to come up to the Altar of the Lord but onely to eat of the unleavened bread among their brethren 1 King 23.9 who if they had beene idolatrous Priests could not have beene permitted to eat of the unleavened bread Tostat. quast 44. QUEST XXVI How God is said to come and goe and how he is said to be in the world Vers. 24. I Will come unto thee c. 1. God neither commeth nor goeth by moving from place to place for that which is infinite and in every place cannot move or change the place for where any moving is there one place is left to goe unto another but God being of an infinite essence is in all places alike 2. Yet though God be in every place yer he occupieth no place Nihil magis indivisibile minùs occupans quà m Deus Nothing is more indivisible and lesse occupying a place than God is An Angell cannot enter into a mans soule Deus tamen illabitur ei totus intus manet c. Yet God doth enter into a mans soule and wholly remaine within it 3. There is some similitude herein betweene God who is an infinite Spirit and the other finite spirits as namely the soule of man which is said to be tota in toto corpore tota in qualibet parte whole and all in the whole body and whole and all in every part which is to be understood not after one and the same manner There is a threefold union betweene the soule and the body unitur ei ut finis it is united unto it as the end for the body is ordained to this end to be perfected by the soule secondly it is united unto the body as the forme thereof for by the joyning of the soule to the body as the forme a man is distinguished in his kinde from all other creatures and in this sense the soule as the forme is whole in the whole body Thirdly the soule is united to the body tanquam motor as an agent and mover so it giveth power to the eye to see to the eare to heare and to every other part a severall faculty and power and thus also the soule is said to be whole and all in every part Now then as the soule is in the whole body and yet in no one part more than in another so is God in the world comprehending all and himselfe not being comprehended 4. Further thus it may be shewed that God is not in any place neither moveth from place to place for other finite spirits because they are compositi ex actu potentia they consist of an act and a power or possibility they being in one place have a power or possibility to be in another therefore God because he is purus act us a pure act must of necessity be every where for otherwise he should not be altogether in act if being in one place hee had not a power or possibility to be in another for then he should not be actually there but in power and possibility only 5. As a finite spirit is said to be in that place in quo applicat virtutem suum where it doth exercise and apply the power as the soule is in the body because it only exerciseth the vertue and power in the body so God because hee exerciseth his power in and over all the world must needs bee in every place of the world 6. God therefore is said two wayes to be in the world secundùm potentiam virtutem according to his power and vertue and secundùm essentiam according to his essence And yet God is so in the world as yet he is not included and limited in the world and he is so without the world as yet not excluded out of the world as Augustine saith Deus est in mundo non inclusus extra mundum non exclusus supra mundum non elatus infra mundum non depressus God is in the world but not included without the world but not excluded above the world yet not elevated or lifted up and under the world yet not depressed or put under c. which must be understood according to Gods essentiall presence for according to his power and working he is only in the world because he worketh in the world 7. And although the power of God be infinite so that if there were other worlds beside this thither Gods infinite power would extend it selfe yet the action or exercising of that power in the world is finite quia actio non potest esse major quà m id quod sit the action cannot be greater than that which is wrought or made therefore because the world is finite the action or exercising of the divine power in the world is finite and determinate likewise yet the divine power in it selfe remaineth infinite 8. Now then God is said to goe from place to place not in respect of his essence but of his power and vertue and of this power of God there is a double action one generall whereby God governeth the world and worketh in every place and so God cannot be said to goe from place to place because this generall power worketh in all places and at all times there is a speciall action or operation of the divine power as when he worketh miracles and wonders and sheweth manifest signes of his power and presence more in one place than in another And according to this speciall operation the Lord is understood to goe and come thorowout the Scripture Tostat. qu. 46.47 And so in this place he saith I will come and blesse thee Veniam occulta inspiratione benedicam corporali spirituali benedictione I will come by secret inspiration I will blesse thee both with corporall and spirituall blessings Gloss. interlinear QUEST XXVII Whether it were not lawfull to goe up by steps to the Altar Vers. 26. THou shalt not goe up by steps unto mine Altar 1. All kinde of ascending unto the Altar is 〈◊〉 forbidden for the Altar being three cubits high chap. 27. the Priests could not minister without some ascent and rising up to the Altar there was therefore Quidam ascensus sin◠gradibu◠punlatim ascendendo A certaine ascent or going up without steps rising by little and little as ◠Salomon thinketh Lyran. Ascensus erat continuns de terra the going up was continued by the rising of the earth Tostat. 2. Therefore all steppings up being forbidden for the reason after alleaged lest their nakednesse should be seene magis vetantur gradus scalae ligneae the steps or scales
Gen. 7.2 where mention is made of cleane and uncleane beasts which difference was observed before the floud and continued by tradition not in regard onâ—y of sacrifice but also for their eating as it may appeare in the reviving of this law afterward Levit. 11.47 That there may be difference betweene the uncleane and cleane and betweene the beast that may be eaten and the beast that may not be eaten that then is said by the definition of the law to bee a cleane beast that might be eaten that uncleane that might not be eaten So I conclude this question with the sentence of Ambrose Quicoâ—vivium adornat c. he that prepareth a feast doth kill his oxen and fat cattell before and then biddeth his guests so the Lord ante homini caeterorum animalium praeparavit epulas before prepared the meats of other beasts and then as his friend invitavit ad convivium bid him to the banket Epist. 37. His opinion is that the cattell were provided of God to bee meat for man Mercerus is of another judgement that the eating of flesh was generally forborne before the floud which is also the opinion of the Hebrewes 1. both because it was necessary for the preservation of the kinds of cattell 2. as also herbs being then of greater vertue and strength before the floud and after might suffice for mans sustenance Mercer in v. 29.1 ch Gen. But these reasons conclude not 1. Like as after the floud when liberty was granted to eat flesh as the greene herb yet they did forbeare for a time till the breed of Cattell was increased upon the like reason before the floud immediately after the creation they might abstaine for a time from the eating of flesh but not altogether 2. The great vertue and strength of herbs concludeth that the eating of flesh was not so generall or necessary then as afterward but the whole abstinence from all kind of eating of flesh it concludeth not I rather preferre Musculus opinion who upon the sacrificing of beasts and wearing of their skins inferreth that beasts were killed before the floud and consequently their flesh eaten in 1. Gen. v. 29. 4. The didactica that is places of doctrine observed out of this first chapter 1. Doct. Of the Trinity proved 1. AGainst the Jewes that deny the Trinity and the Sabellians which affirme but one person in the Deity we have evident proofe in this chapter vers 1. where the word God or in the hebrew elohim gods is joyned to a verbe of the singular number bara created noting the singularity of the Godhead and plurality of the persons But exception is taken against this argument by Cajetanus for the which he is reproved of Catharinus another Popish writer lib. 4. animad ver and by Bellarmine lib. 2. de Christ. c. 6. for that it is the use of the Hebrewes to joyne words of the plurall with a verbe of the singular number upon which reason this collection is misliked also by Calvin and Mercerus but it may be replied that it is not the use of the Hebrewes to put in the plurall number that which hath no plurality in nature as to say Gods if there were but one person in the godhead But yet this argument for the Trinity is more evident vers 26. Let us make man after our image c. where God neither speaketh to himselfe saying let us make not I will make neither yet to the earth as though that wrought together with God nor to the Angels for God only created man vers 27. nor yet doth God speake in the plurall number according to the fashion of great men for that use of speeâ—h was not yet knowne but in this forme of speech is set forth the consultation of the blessed Trinity the Father Sonne and holy Ghost 2. Doct. That the heavens and earth had a beginning 2. OUt of the first verse wee conclude that the world had a beginning and that it was created by God contrary to the opinion of Xenophanes who held the world to bee without beginning or end and of the Epicures who did impiously hold that the world was made by chance by the concurrence of bodies together and of Aristotle among the heathen and Eugubinus in Cosmopeia among Christians who affirme Coelum empyraeum the highest and supreme heaven to have beene eternall Likewise wee condemne the folly of the lying Aegyptians and Chaldees who extend the age of the world many thousand yeares before it was made The Aegyptians boasted that they had a continuall succession of Kings 70. thousand yeares Augustine maketh mention of a letter that Alexander writ to his mother Olympias wherein he reporteth that hee heard of an Aegyptian Priest that the Kingdome of the Assyrians exceeded 5000. yeares of the Persians 8000. yeares Pompeius Mela writeth that they have chronicles of 13000. yeares Diogenes Laertius from Vulcan to Alexander accounteth 48860. yeares August lib. 12. de civitate dei cap. 10. The Aegyptians also reckon 100. thousand yeares since they first learned Astrology de civitat dei 18. c. 40. All these are lying fables seeing by just computation of yeares it is found that the world hath not yet continued since the first beginning thereof 6000. yeares 3. Doct. The word from the beginning 3. Vers. 3. THen God said hence Servetus would confirme his wicked error that the word was not from the beginning because the heavens and earth are here said to bee made before God spake But wee have an evident testimony that the word was in the beginning with God and that nothing was made without it Ioh. 1 2 3. and seeing the light was made by this word the word must needs be before the light the cause goeth before the effect so that the heavens and earth were in the beginning made by the word of God but in this place first onely it is added And God said because now more manifestly the wisdome and power of God appeareth in the distinction and perfection of the creatures which before were confused together Calvin Mercer Further another heresie of Servetus is confuted who thinketh that this was a new quality in God to speake which spake not before for this speaking in God was no quality in God as in man but it signifieth only his will and decree though Ab. Ezra doe without cause finde fault with R. Saadian for so expounding this word of God was nothing but Gods decree and commandement whereby the heavens also and earth were first made Psal. 148.5 so that then God thus spake also Calvin Mercer 4. Doct. Of the different beginning of the soules of man and beasts 4. Vers. 24 LEt the earth bring forth every living thing animam viventem the living soule from hence it was gathered that not only the bodies of bruit beasts but their life also and as it were soule were derived out of the earth whereby a manifest difference appeareth betweene the originall of mans soule which was breathed of God
not evill that Adam in abstaining from that which was good might shew his humility to his Creator 2. In that God gave Adam so easie a precept to keep only to refraine to eat of one tree having liberty to use all the rest beside not like in hardnesse and difficulty to the commandement given to Abraham to sacrifice his only sonne herein the transgression and disobedience of Adam appeared to be the greater in transgressing a precept so easie to have beene obeyed This Augustine lib. 14. de civit dei c. 15. Thirdly we answer with Tertullian that this precept though in shew but easie and light yet containeth the very foundation of all precepts and of the whole morall law for therein was contained both his duty toward God in obeying his will and love toward themselves in escaping death which was threatned if they transgressed Tertul. lib. con Iud. So that in this precept Adam might have shewed both his love toward God in his obedience faith in beleeving it should so fall out unto him if he disobeyed as God said hope in expecting a further reward if he had kept the commandement The Hebrewes here are somewhat curious as R. Isaach that if they had tasted only of the fruit and not eaten it they had not transgressed but the commandements of God doe concerne the very thought R. Levi by eating understandeth the apprehension of things spirituall which is here forbidden but we take it rather litterally and historically that God giveth them so easie a precept to try their love and obedience Mercer QVEST. XXVI How a Law is not given to a righteous man BUt the Apostle saith The law is not given to a righteous man but unto the disobedient c. 1 Tim. 1.9 And Adam was now just and righteous and therefore he needed not a law for answer whereunto I say that the law in two respects is said not to be given to a just man 1. in respect of the negative precepts as to abstaine from murther theft adultery but in regard of the affirmative precepts to retaine them in obedience and doing of good workes so the just man had need of a law and so had Adam 2. A just man need not to feare the punishment of the law as S. Paul in another place saith of the Magistrate which is the speaking or living law he is not to be feared for good workes but for evill Rom. 13.4 And in this respect so long as Adam remained in his integrity and justice the punishment in the law concerned him not 3. And a righteous man rather of a voluntary disposition than by compulsion of law yeeldeth his obedience QVEST. XXVII Why God gave a precept to Adam fore-seeing before that he would transgresse it FOurthly A question will here bee moved why the Lord gave this precept to Adam which hee knew hee would not keepe for answer whereunto first wee say that God gave him a precept which was possible to be kept and Adam had power to keep it if he would it was then not Gods fault that gave him free will but his owne that abused that gift Secondly if it be replyed why God did not give him grace and stay him from transgression I answer that God could have given him such grace and to the Angels likewise that they should not have fallen but it was fit that God should leave the creatures to their free will and not hinder the course of nature which hee had made Thirdly though God foresaw mans transgression yet that was no reason to withhold the precept for then God should neither have made the Angels nor man because he saw that some of both should bee reprobates and by the same reason God should not have given his written word because many heretikes doe pervert it to their destruction Fourthly as God foresaw mans transgression so he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods foresight of Adams transgression he was not to forbeare to charge Adam with this commandement in regard of the great good which God also did foresee should ensue QVEST. XXVIII What kind of death was threatned to Adam Vers. 17. IN the day that thou eatest thereof thou shalt die the death The first question here moved is what death God threatneth to Adam whether the death only of the body or soule or of both 1. We neither think that the spirituall death of the soule is here only signified whereby the soule is separated by sinne from God which was the opinion of Philo Iudeus lib. 2. de allegor Mosaicis and of Eucherim lib. 1. in Genes for wee see that the Lord himselfe threatned the death of the body to Adam Genes 2.19 Dust thou art and to dust thou shalt returne 2. Neither is the death of the body here onely implyâ—d as some have thought but the death of the soule by sinne also which bringeth forth the death of the body as the Apostle sheweth Rom. 5.13 Death went over all men for as much as all men have sinned There was first sinne in the soule before there followed death in the body 3. Neither doe we think that everlasting death is here excluded as Pererius seemeth to insinuate lib. 4. in Genes qu. 4. of this matter For the Apostle saith We were by nature the children of death as well as others Eph. 1.5 by Adams transgression we were the children of wrath hee therefore much more that made us so and if Adam had not by sinning made himselfe guilty of eternall death why was the promise of the Messiah presently upon his fall made unto him Gen. 1.15 whose office is to redeeme us from sinne and everlasting damnation 4. Wee therefore thinke with Augustine that by death here is understood whatsoever death either of the soule or body temporall or eternall lib. 1. de câ—vâ—â— dei c. 12. for Augustine maketh foure kinds of death the temporall death of the soule when it is for a time separated from God by sin the eternal death of the soule when it is separated from the body the temporall death of the body when it is separated from the soule the eternall death of the body in hell So Adam first died in soule by losing his innocency he died in body returning to dust he was subject also to everlasting death both of body and soule but from that he was redeemed by Christ. 5. Beside under the name of death are comprehended all other miseries calamities and sorrowes which are the forerunners of death so that we may fitly compare death to the center all other miseries as the circle or circumference about the center or as the Scripture resembleth it death is as the burning coale other sorrowes and miseries are as the sparkles that doe rise from the coale Iob 5.7 Man is borne to travaile as the sparkes flye upward QVEST. XXIX When Adam began to die SEcondly it is
as is expressed Gen. 1.27 God created them male and female which story being briefly set downe in the first chap. is by way of recapitulation rehearsed more at large in the second chap. QVEST. XXXIIII How the creatures were brought to Adam Vers. 19. GOd brought them unto man to see how he would call them 1. We neither thinke that Adam gathered the cattell together as the shepherd his sheep 2. Nor yet that they were brought to Adam by the Angels for the text saith that God that formed of the earth every beast of the field brought them by his secret moving and stirring of them to present themselves to Adam as they did afterward to Noah when they went into the arke 3. Neither was this imposition of names done mystically nor historically as some thinke 4. Nor yet doe wee thinke that the beasts were not brought before Adam but his eyes so illuminate that hee saw them every where in their places for this is contrary to the text which saith God brought them 5. Nor yet is it to be imagined as Barcepha reporteth it to be the conceit of some that Adam sate in some high place in Paradise his face shining as Moses did and that every beast come as he was called and bowed the head as he passed by not being able to behold Adams face for brightnesse for these are but mens conceits 6. But we thinke that all the beasts by Gods secret instinct were gathered to Adam for these causes 1. that man seeing his excellent creation farre surpassing all other might thereby be stirred up to praise his Creator 2. that there might be a triall of Adams wisdome hee brought them to see how he would call them 3. that by this meanes the Hebrew language wherein those names were given might be sounded 4. that mans authority and dominion over the creatures might appeare for howsoever man named every living creature so was the name thereof 5. that man finding among all the creatures no helpe or comfort meet for him v. 20. might have a greater desire thereunto and more lovingly embrace his helper which should be brought to him QVEST. XXXV How an helpe could not be found meet for Adam FOr Adam found he not an helpe meete for him c. 1. not as Ramban noteth Adam could finde none to whom to give his name as he did to the woman calling her of ish ishah but it must bee understood of the nature of man that an helpe could not bee found answerable to him 2. R. Eliezer doth so interprete as that God could not finde an helpe but God knew that alreadie hee needed not for that cause to bring the creatures before Adam hee then that is Adam could not finde one for himselfe 3. But impious is the conceit of R. Sel. that man companied with every sort of beast and so could finde none apt and meet for him Mercer QVEST. XXXVI Of the excellent knowledge and wisdome of Adam FUrther by this imposing of names upon the creatures appeareth the great knowledge and wisdome of man 1. in naturall things for names were given at the first according to the severall properties and naâ—ure of creatures and if Salomon had such exact knowledge of beasts and fowles of trees and plants even from the Cedar to the hysop 1 King 4.33 no doubt Adam had greater knowledge whom we may safely hold to have beene farre wiser than Salomon notwithstanding that place 1 King 12. where Salomon is said to bee the wisest of all before him or after him for that is spoken of the common generation of men where both Adam is excepted created after Gods image and Christ that holy seed borne without sinne this place then needed not to have forced Tostatus to preferre Salomon before Adam in wisdome 2. Adam had also the knowledge of supernaturall things as he was not ignorant of the mystery of the Trinity according to whose image he was made one part whereof is knowledge Coloss. 2.10 3. It may also be safely held that Adam had knowledge of Christ to come though not as of a redeemer for that promise was first made after mans fall Gen. 3.15 but as of the author and fountaine of life whereof the tree of life in Paradise was a symbole 4. And whereas some thinke that Adam and the woman were not ignorant of the fall of the Angels as Catharinus upon this place yet it seemeth to bee otherwise as may appeare by the conference of Sathan in the serpent with the woman wherein she is altogether without suspition and the knowledge of the fall of Angels would have made her more cautelous not to have committed the same sinne of pride in desiring to be like unto God though not in the same measure or degree QVEST. XXXVII Of Adams sleepe Vers. 22. GOd caused an heavy sleepe to fall upon man and he slept 1. This was not a naturall sleepe as some thinke which Adam fell into by reason of his wearinesse in taking view of the creatures buâ— an extraordinary sleepe caused by the Lord who could otherwise have effected his purpose but it pleased him to use this meanes Mercer 2. This was an heavy sleepe the word is tardemah teunivah signifieth a light sleepe shenah a more profound sleepe but thardemah is the deepest sleepe of all 3. R. Isaac Cara thinketh that man was cast into a sleep to signifie that he should be as asleep in the house not given to contention and strife 4. We doe thinke that as this was a sound heavy or deepe sleep of the body so the soule of Adam was in an ecstasis or trance being illuminated of God as it may appeare by this that when he awaked he knew that the woman was taken out of him 5. And this was done Adam sleeping rather than waking both that neither Adams sight might be offended in seeing his side to be opened and a rib taken forth nor yet his sense of feeling oppressed with the griefe thereof which was not only by sleepe mittigated but by the power of God concurring with the ordinary meanes for we see by experience that sleep is a binding of the sense QVEST. XXXVIII Why the woman was made of one of Adams ribs ANd he tooke one of his ribs and closed up the flesh in stead thereof First the reason is evident why it pleased God to make woman out of the body of man not of the earth as he had made man 1. That hereby might appeare the preheminence that man hath over woman as the Apostle noteth 1 Cor. 11.7 8. that as man is the image and glory of God so the woman is the glory of the man because shee was taken out of man And therefore also the woman hath her name and denomination of man because she was taken out of him v. 23. 2. Another cause of this worke was that it might be a surer bond of love that the man knowing the woman to be taken out of him might more firmely set his
〈◊〉 〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb â—â—ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying â—â—enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of
said of all the Patriarkes beside that they begat sonnes and daughters beside those which are expressed no such thing is mentioned of Noah that beside these three he begat sonnes and daughters and the Septuagint read Noah begat three sonnes c. insinuating in so reading their opinion that these were all their sonnes yet it is evident Genes 6.9 That these were all Noahs seed the words are these are the generation of Noah Noah begat three sonnes c. 3. I rather thinke not that either Noah deferred his marriage till hee was 500. yeeres old or that hee being married abstained from the company of his wife all that time but that God so disposed seeing he purposed to save Noah and all his sonnes from the floud that Noah did not so abound with posterity as his fathers before him lest they also should have followed the wickednesse of that age and so perish with the rest the Lord saw that there might bee sufficient for the replenishing of the world againe and it was more to Gods glory to increase the world afterward by so small a number QVEST. VII Wherein Noah was a comfort to his parents 7. Vers. 29. THis same shall comfort us concerning the workes and sorrow of our hands 1. Not because the course of sinne should be stopped and the grievous workes of sinners stayed by the destructions in the floud as Chrysostome 2. Or because Noah found out the use of the plow whereby the earth was tilled with more ease as R. Solomon 3. or for that the use of flesh was graunted to Noah after the floud as some thinke 4. Nor yet onely for that the seminary of the world was preserved in Noahs arke which otherwise should have perished 5. Nor yet onely because God renewed his covenant with Noah promising that the world should never be destroyed with waters againe 6. But the chiefe scope of this prophesie hath relation to Christ in whom we finde true rest to our soules and who hath delivered us from the curse Galath 3.10 who was prefigured in Noah and his baptisme wherein is exhibited the remission of sinnes shadowed forth in Noahs arke as the Apostle sheweth 1 Peter 3.22 4. Places of doctrine 1. Doct. Originall sinne by propagation not imitation 1. vers 3. IN that Adam begat a sonne in the likenesse of his owne image which before is interpreted of originall corruption the heresie of the Pelagians is confuted who denied any such originall sinne or depravation of nature to be in infants by propagation from their parents but that it commeth onely by a corrupt imitation this was the heresie of the old Pelagians who affirmed Peccatum prima transgressionis in alios homines non propagations sed imitatione transisset that the sinne of the first transgression passeth unto other men not by propagation but imitation which heresie seemeth to have beene revived by Catherinus a Popish writer who denieth that the sinne of Adam is propagated or transfused to his posterity But the Scripture evidently overthroweth this assertion David confesseth hee was conceived in sinne Psal. 51.5 the Apostle saith That death went â—ver all in as much as all have sinned children then if they had not sinne should not die and here Seth is begotten in his fathers image 2. Doct. Originall sinne not a substance 2. THeir opinion is confuted that hold originall sinne to be a substance for like as the image of God wherein Adam was created was not the substance of the soule but the quality as the Apostle expoundeth which consist in holinesse and righteousnesse Ephes. 4.24 so the image of Adams corrupt nature consisteth in the contrary qualities of impurity and injustice 3. Doct. The state of originall sinne in soule 3. THe opinion of Papists is refuted who affirme that this originall corruption hath the seat and place in the flesh not in the soule for this image of corruption was in Adams soule and therefore the Apostle saith he renewed in the spirit of our mindes Ephes. 4 24. and put off the old man c. and put on the new which is renewed in knowledge after the image of him that created him Coloss. 3.10 there the corrupt image of Adam succeeded where Gods image is decayed which was in the soule for there the place of knowledge is 5. Places of confutation 1. Confut. Henoch was no licentious liver at any time IN that vers 21. after the generation Henoch is said to walke with God and not before Procopius Gazeus thinketh that Henoch was before a wicked liver but after repented But the contrary is â—vident in that it pleased God with such extraordinarie favour to take Henoch out of the world that he saw no death that he was as a shining starre for vertue and holinesse in that age 2. Confut. Henoch died not WHereas vers 23. it is said all the dayes of Henoch were 365. Albâ—n Ezra with other Hebrewes thinke that Henoch died for if he were still alive these should not be all his dayes Cont. 1. The Scripture maketh mention onely of the yeares of his life upon earth his yeares with God are not to bee accounted among men as the Apostle saith of Christ who in the dayes of his flesh Heb. 5.7 he is now in his flesh in heaven but these are counted the dayes of his flesh when he walked in his flesh among men 2. The Apostle evidently witnesseth that Henoch was taken away that he should not see death Heb. 11.5 he therefore died not 3. Confut. Henoch not alive in his flesh BEcause it is said that God tooke away or translated Henoch the Popish writers doe imagine that Henoch is yet alive in his flesh in Paradise together with Elias Contra. seeing that Elias is said to bee taken up into heaven or that he went into heaven 2 King 2.11 where Henoch also walked with God we cannot beleeve that they entred heaven in their whole humanity but that prerogative was to be reserved for Christ seeing the Apostle saith that he hath prepared a now and living way into the holy place for us by his vaile that is his flesh Heb. 10.20 Christs flesh therefore must make a way into heaven before any mans flesh beside can enter 4. Confut. Henoch not in the terestriall Paradise BUt because they also affirme that Henoch liveth in his flesh not in heaven but in the terestriall Paradise and it is against the faith as some of them say to thinke otherwise the vanity of this opinion shall easily appeare 1. Because the Scripture saith that every thing was destroyed upon the face of the earth and onely eight persons were saved in the Arke therefore Henoch if he had beene upon the earth must have perished 2. The waters prevailed fifteene cubits over the highest mountaine Genes 7.20 therefore the earthly Paradise must needs also have beene ouerflowne and destroyed 3. If they answer that Paradise might be hemmed in with the water which might stand as a wall round about
2. But it seemeth that this great defection was about the seventh age for then Lamech of Cains race tooke unto him two wives then the Lord tooke away righteous Henoch that he should bee no longer grieved with the wickednesse of the world Then the world being replenished with great multitudes which are ring-leaders for the most part unto evill as it is written thou shalt not follow a multitude to doe evill began to give themselves to all kinde of wickednesse adultery oppression cruelty multiplicity of wives unlawfull lust even against nature and to fill the earth with uncleannesse 3. And although in this seventh age iniquity was come to the full height yet it began long before even in the dayes of Enos when as the righteous abhorring the great wickednesse of Cains posterity separated themselves and a part beganne to call upon the name of God Iun. 4. The Hebrewes note that at the beginning women were not so multiplied as afterward by whom they tooke occasion to sinne and therefore it is added there were daughters borne unto them c. vers 1. but this clause sheweth not a more speciall multiplying of that kinde but that when the world began to be stored both with men and women then they gave themselves to wantonnesse QVEST. III. The particular sin of the old world here noted Vers. 2. THey saw the daughters of men that they were faire c. 1. Their fault was not onely in that they of the righteous seed matched into Cains stocke Calvin 2. Or that they respected onely beauty having no regard to their piety and vertue Marlorat 3. But they by violence tooke unto them not to their wives but women for so with Mercerus and Iunius I rather interpret the word nashim from all men whatsoever as Iunius readeth both virgines and wives they cared not whom 4. Some Hebrewes here understand also the filthy sinne of buggery that they tooke all they liked even from among the bruit beasts but Moses speaketh onely of the daughters of men QVEST. IV. Who were these sonnes of God Vers. THen the sonnes of God 1. These sonnes of God were not the Angels which some have supposed to have fallen for their intemperancie with women and to have begotten of them spirits as Ioseph Philo Iustine Clemens Alexandrinus Tertullian conjectured who so expoundeth that place of S. Paul that women should be covered because of the Angels lest they should bee tempted with their beauty This opinion is easily confuted 1. Because the world was punished and God was angry not for the sinne of Angels but of men vers 3. My spirit shall not alway strive with man 2. Chrysostome urgeth that place Matth. 22. in the resurrection they neither marry nor are married but are the Angels Ergo Angels are not subject to carnall affections as men are 3. If Angels fell first for the love of women then they sinned not for 1000. yeares after the creation whereas the Scripture sheweth that the Devill was a murtherer and a liar from the beginning Ioh. 8.44 QVEST. V. Devils not corporall nor mortall IT is also absurd and improbable that these were devils which did company with women and of them came Gyants as thinketh Franciscus Georgius who affirmeth devils to have bodies and a generative faculty and to company with women Of the like opinion is Psellus that the devils have bodies and they are nourished by sucking and attraction as spunges and that they are males and females at their pleasures some are of a fiery some ayrie some a watery some of a terrene nature But these are fables and fictions fit rather to be laughed at than worthy to be confuted 1. The Devils are of a spirituall not corporall nature it appeareth by that story Luk. 8. where we reade that in one man there was a legion that is six thousand Devils how could so many spirits if they were corporall be included in one body 2. If they were of a fierie watery or earthly so of an elementall nature they should bee subject to corruption mutability and mortality and so some have imagined also as Plutarch writeth of the death of the great Pan a famous Devill among the Pagans and Cardane reporteth that he heard his Father say who was above thirty years familiar with the Devils that he learned of them that they doe die decay revive againe but this fancie is contrary to the Scripture which testifieth that the Devill hath beene a murtherer from the beginning of the world Ioh. 8 44 Ergo he hath continued from the beginning of the world and how should the soule of man be immortall if these spirits which are of a more subtill nature were mortall 3. Though it were granted that Devills have a kinde of airie bodies yet could they not ingender for the power of generation agreeth onely to perfect bodies which have their materiall and distinct parts and receive nourishment 4. And they being as they say male and female should ingender among themselves in their owne kinde 5. Or if they did company with women they could not beget men but multiply their owne kinde or at the least a mixt kinde as the mule is engendred of an horse and an asse and so some likewise have conceited that the Faunes and Satyres were the off-spring of such generation As Hierom in the life of Antonie reporteth that such an one appeared unto him in the wildernesse with goats feet long crooked nailes and hornes upon his head and spake unto Antonie but either this may be held to be a fable foisted under Hieromes name or if there were any such thing it might be some monster of the wildernesse which the Devill used as his trunke to speake out of QVEST. VI. Spirits doe not generate BUt much more absurd is the opinion of Paulus Burgensis that thinketh these which companied with the daughters of men were spirits called Incubi which doe assume bodies of the aire for a time representing the shape sometime of men sometime of women in the act of generation and then they are called Succubi and thus saith he were the Giants engendred and Tostatus approoving this conceit of Incubi and Succubi seemeth to give credit to that report of Merlin that he was begotten by a spirit In these assertions and uncertaine conjectures of men some what is true some part false 1. True it is that the Devill may appeare in the shape of man or woman and dissemble and counterfeit the act proper to both not that the spirits have any delight in such carnall acts having no true but assumed and counterfeit bodies but they doe it more strongly to delude men and women and entice them to that abominable sinne of the flesh which they know hath corrupted the hearts of many excellent men as of David Salomon 2. Though spirits can take upon them the shape of bodies yet they are but so to the eye they are not true bodies being easily
discerned by the feeling and therefore our Saviour saith feele and see a spirit hath not flesh and bones as yee see mee to have And some have reported that they have felt such bodies assumed by spirits as colde as yce and of a divers substance from humane flesh as Alexander ab Alexandro so writeth of another to whom a spirit appeared and Cardanus of himselfe If any man object that Abraham washed the Angels feet and yet discerned them not I will not answer with Pererius whose judgement I refuse not in the rest that Abrahams intent upon other things regarded it not But I note a difference betweene the operation of good and bad Angels that these never appeared with true bodies and therefore were called Phantasmata visions fansies Marke 6.49 But unto the other God gave the use of true bodies for a time during that ministerie or service as appeareth in that they did eat and drinke were lodged had their feet washed c. 3. But howsoever spirits may assume bodies they are not such as can be instruments of generation by conveying of humane seed as some have imagined because the scripture saith children are the inheritance of the Lord Psal. 127.3 And Evah confesseth when Cain was borne that she had obtained a son of God Gen. 4.1 and if that were true which is fabled of Merlin such kind of birth should be oftner seene in the world Wherefore by the sonnes of God in this place 1. Neither doe wee understand Angels good or bad 2. Neither men of tall and great stature as such things as are excellent in their kind are so called as high and tall trees are said to be the trees of God Psal. 104.16.3 Nor yet the sonnes of Princes and great men as the Chalde readeth to whom Mercerus subscribeth which are called Gods in scripture Psal. 82.6 I said ye are Gods c 4. Neither yet are they so called because they came of Seeth who as Suidas thinketh was in respect of his religion and great knowledge saluted as a God in earth 5. But they are here named the sonnes of God that were of the righteous seed and worshippers of the true God as the wicked are called the sonnes of the Devil and he their father Iohn 8.44 ye are of your father the Devill who although they were not indeed the sonnes of God in his eternall election yet were they so in respect of their externall calling QVEST. VII The meaning of these words My spirit shall not alwaies strive c. 4. Vers. 3. MY spirit shall not alwaies strive c. 1. Not as the latine text is My spirit shall not alwaies remaine which some expound of Gods wrath some of his providence some of the holy Ghost some of the soule and spirit of man inspired of God and then the sense to bee that Gods wrath shall not alwaies continue but he will punish them at once or he will no more protect them or take care for them neither his spirit shall be with them or he will take away their life and spirit from them For this variety of interpretation ariseth of the mistaking of the word which signifieth to contend or judge not to remaine 2 Neither is Pagmines interpretation so apt my spirit shall not alwaies bee sheathed as a sword in a scabbard and so hee would derive the word jadon of neden which signifieth a sheath 3. The meaning then of these words my spirit shall not alwaies judge or contend is neither as Hierom expoundeth non eos ad â—ternos servabo cruciatus I will not punish them for ever but render unto them here that which they deserve For S. Peter sheweth that their soules are now in the prison of hell and so everlastingly punished 1 Peter 3.19 Neither as Cajetane that God would no more punish them spiritually as hee had done by taking his grace and spirit from them but now he would inflict a corporall punishment upon them for God had not yet punished them giving them the space of 120. yeares to repent But either wee may understand these words with Oleaster that God would no longer strive with them in reprooving and admonishing them which they regarded not or with Iunius God would no longer consult or dispute the matter as it were with himselfe what to doe with them but if they amended not within that space set he would certainly destroy them QVEST. VIII What these Giants were 5. Vers. 4. THese were Giants c. Some thinke that these were called Giants not for their greatnesse of stature but their cruell and beastly conditions so thinke Philo Ioseph Damas. Cyril with others so also Iunius 2. But beside their fierce and cruell nature it is most probable that they were of huge and great stature Mercer for such there were also after the floud as the sonnes of Anak in comparison of whom the Israelites seemed as grashoppers Num. 13.34 such were the Emmims and Zaâ—zummims Deut. 2.10 17. and Og the King of Basan whose bed was of iron being nine cubits in length and foure in breadth Deut. 3.11 and of this judgement are Ambrose Augustine Theodoret. 3. And these Giants huge in stature men of great strength as is shewed after in this verse did most abound before the floud and such also was the off-spring of this unlawfull copulation betweene the sonnes of God and daughters of men 4. And they were men of renowne that is famous over all the world because they did tyrannize over their neighbours and brought them in subjection of whom Berosius writeth that they had a City called Enos about the mountaine Libanus which ruled over all the world they did eat mans flesh and had unlawfull company with their mothers daughters with mules and bruit beasts 5. Some as Rasi doe referre this generation of Giants to the times of Enos further affirming that the Lord sent the Ocean Sea which destroyed the generation of these Giants and the third part of the world but the Giants which succeeded them were as wicked as they But of this inundation of the Ocean no mention is made in Scripture neither is it like that the generation of Giants began so soone in the world neither with Aben Ezra doe we understand this of the generation of Giants after the floud of whom came Og and the rest as though any of the Giants had escaped the floud to beget Giants afterward and that Noe and his sonnes were Giants it is not to be thought Mercer Neither were these Giants onely in Noahs time but when this violent rage of lust beganne to reigne in the world then this off-spring of Giants came in which continued till the time of Noah 6. Neither were these Giants onely of Seths race as some thinke nor yet onely of Cain as R. Sel. but in both families there were Giants after they thus coupled together with out the feare of God Mercer Calvin 7. So that the Nephilim here spoken of so named of Naphal which
signifieth to fall were not so called either because they were fallen in stature from the hugenesse of the first Giants as Ramban neither as R. Sel. because they were the cause of ruine of falling to themselves or others nor yet onely because they were Apostataes and sell from God Iun. but they were so called in respect of their great stature the sight whereof caused men to fall to the ground for feare Ab. Ezra Mercer 8. Neither was their talnesse or greatnesse of stature simply evill but because they abused their strength to lust and violence and so became both monstrous in their body and soule and begat a monstrous generation like to themselves Mercer QVEST. IX The space of an hundred and twenty yeares how to be reckoned 6. HIs dayes shall be 120. yeares c. 1. Which is not referred to the age of man as Tostatus and Rupertus thinke because Moses the writer hereof lived no longer for although it be true that mans life was shortned after the floud and thrice halfed from 900. and odde to 400. and odde as in Arphaxad that lived 425. yeares and then halfed againe from 400. and odde to 200. and odde as in Serug that lived 230. and then almost halfed to 100. and odde as in Abraham that lived an 175. yeares yet wee see that many of these exceeded an 120. We rather with Hierome Chrysostome and others take this time set to be that space of yeares which God gave unto the old world for their repentance which were not shortned by twenty yeares as Hierome thinketh because of their wickednesse for the floud came an 100. yeares after when Noah was 600. yeares old Gen. 7.6 Neither need we say with Augustine that Noah was said to be 500. yeare old when he was but 480. because he had lived the most part of it for Sem was but an 100. yeare old two yeare after the floud Gen. 11.10 but now he should be an 120. if Noah were then but 480. when he beganne to have his sonnes Therefore this doubt is more easily reconciled to say that this time was set before Noah was 500. yeares of age but by way of anticipation mention is made of Noahs sonnes before because of the continuing of the story as we see the like Gen. 2. where the creation of the woman is recorded after the seventh day being done the first Mer. Per. QVEST. X. Of the originall of Giants 7. NOw as touching the originall of Giants 1. first the opinion of Paulus Burgensis is to be refused who thinketh they were Devills called in Hebrew Nephilim cadentes of falling because they fell from heaven for these Giants were destroyed by the floud so were not the Devils and the Giants were called Nephilim both in respect of their terrible stature which made men fall to the ground and for their Apostasie in falling away from vertue and piety 2. As absurd is the opinion of Franciscus Georgius that these Giants were begotten of spirits companying with women and that otherwise they are not engendred and that these are the seed of the Serpent betweene whom and the seed of the woman the Lord put enmitie for this cause saith he since the comming of Christ who hath broken the Serpents head we read of no such commixion of the spirits with women nor of this generation of Giants Thus Franciscus Georg. 6. tom problem 33. c. 33.1 But these fansies may be easily controlled 1. For Giants to be procreated of men is no more against nature than for Pygmees and Dwarfes that are as much admirable for their smalnesse as the other are for their talnesse such an one was one Canopas in Augustines time that was but two foot and a hand breadth high 2. That spirits have used the carnall company of men and women since Christ Augustine sheweth lib. 15. de Civit. Dei c. 23. and experience confirmeth the same though thereof there can be no generation 3. And likewise it is evident that there have beene men and women of Giants stature since Christ Augustine maketh mention of a woman of admirable talnesse her parents being but of ordinary stature lib. 15. de Civit. Dei c. 23. and Pliny of a man in Augustus time of nine foot and a halfe in height 4. Neither are these Giants that seed of the Serpent for they are also begotten of women neither were all Giants men of great stature wicked persons for it is not unlike but that Adam Noah and other Patriarks before the floud much exceeded the ordinary stature of men now and the Ecclesiasticall stories make mention of one Christophorus a man of twelve cubits in height that was put to death under Decius the Emperour for the Christian faith And further all the naturall seed of women are not at enmity with the Serpent but many of them he useth as his agents and instruments This place then is much abused to that purpose wherefore it is alleaged These Giants then were no other but the naturall off-spring of men and women in those dayes before the floud not that all were such but these were such which were so borne by this unlawfull conjunction betweene the seed of the righteous and the wickd race for as the root was so was the branch the marriage unholy and the issue ungratious QVEST. XI How God is said to repent 8. Vers. 6. IT repented the Lord. The ancient writers have diversly collected of these words but all to good purpose 1. Chrysostome saith it is Verbum nostrae parvitati accommodatum a word applied to our weaknesse to expresse the greatnesse of their sinnes Quae misericordem Deum indignari fecerunt which compelled the mercifull God to be angry 2. Theodoret It repenteth me c. that is I have purposed to destroy man as the Lord saith it repenteth me that I have made Saul King that is I have decreed to depose him and so as Augustine well saith Non est perturbatiâ— sed judicium quo irrogaetur poena it is no perturbation in God this repentance but an imposition of punishment 3. Rupertus in that it repented the Lord pietatis est it sheweth his piety how loth the Lord is to punish but in that the Lord purposeth to destroy them severi judicii est it sheweth his just severity 4. But Augustine more to the purpose saith Paenitudo Dei est mutandorum immutabilis ratio Repentance in God is his unchangeable disposition of changeable things God is not changed but the things altered 5. Iustinus Martyr hath most plainly opened this point God is immutable Sed cum ii quos curat mutantur mutat ipse res prout â—is expedit quos curat but when they whom God careth for are changed then God changeth the course of things as he seeth expedient for them For God immutabiliter ignoscit unchangeably forgiveth those repent as the Ninivites and immutabiliter non ignoscit unchangably forgiveth them not which amend not as Saul
So here the Lord holdeth on his unchangeable course of judgement in punishing sinne yet seemeth to repent in undoing his worke in destroying man whom he had made Perer. QVEST. XII Why the creatures are punished with man 9. Vers. 7. I Will destroy from man to beast c. Not onely man shall be destroyed but the other creatures with him and yet man onely had sinned The reason is 1. as Chrysostome sheweth because all things were made for mans use hic igitur cum e medio tollitur quis illorum usus erit and therefore when man is taken away there should be no use of them 2. Like as when the head is cut off all the members die so together with man the creatures over the which he had power are punished not onely he but his Hereby the severity of Gods punishment appeareth as also the greatnesse of mans sin that brought destruction upon many as Davids sin in numbring the people did upon the whole land 3. Because beastly men had abused the creatures to their filthy pleasure and riotous excesse it standeth with Gods justice to punish the instrument with the principall 4. The fishes are not also here threatned to be destroyed because they lived in that element wherewith God purposed to overflow the earth neither had man so much abused them as the other kinds and beside it pleased God to spare them among other creatures at other times the Lord threatneth also to take away the fish of the Sea Hosh. 4.3 Mercer QVEST. XIII How Noah is said to be perfect Vers. 10. NOah was a just and perfect man c. 1. Noah not yet any man living can be said to be perfect in respect of Gods justice or in the sight of God as the Psalmist saith If thou O Lord markest what is done amisse who shall be able to abide it Ps. 130.3 2. Neither yet in regard of that perfection which the Saints shall attaine unto in the Kingdome of God as the Apostle sheweth Not as though I had already attained either were already perfect Phil. 3.12 3. Neither yet is any so perfect as that he can be found in this life without sinne which was the heresie of the Pelagians for the Preacher saith there is not one just man upon the earth that doeth good and sinneth not Eccles. 7.20 4. Neither is any said to be perfect because they can keepe the commandements and doe more than is commanded in observing the Evangelicall counsell as Pererius and other Popish Writers 5. But Noah is said to be perfect in comparison of others and therefore it is added in his generation or in regard of the perfection which may be attained unto in this life which is rather in the will and desire to be perfect and in increasing and going still forward than in any actuall accomplishment of the desire and in this sense the Apostle having a little before denied himselfe to bee perfect yet saith to the Philippians Let as many as be perfect bee thâ—â— minded Philippians 3.15 and so our Saviour biddeth us be perfect as our heavenly Father is perfect that is that we should more and more labour for perfection As Augustine saith Ingredi sine macula non aâ— surde dicitur non qui jam perfectus sed qui ad ipsam perfectionem irreprehensibiliter currit Hee is not amisse said to walke without spot not who is already perfect but runneth unto perfection without reproofe Thirdly how Noah is said to be perfect is expounded vers 8. Noah found grace in the sight of God it was the perfection then of faith whereby Noah was excepted as just and perfect in the sight of God being by faith cloathed with the perfection and justice of Christ. QVEST. XIIII How the earth was corrupt 11. THe earth was corrupt before God 1. That is the inhabitants of the earth where corrupt as Chrysostome saith Homo terra appellatur quia totus terrenus Man is called earth because he was become wholly earthly 2. Or they had infected the very earth with their abominations and made it accursed Iun. as the Psalmist saith A fruitfull land is turned into barrennesse for the wickednesse of them that dwell therein Psal. 107.34 3. The earth may be said to be corrupt that is defiled with those sinnes of uncleannesse which they committed as the Scripture testifieth that the land is defiled with such abominations Levit. 18.25 4. The earth was corrupt before God that is they were growne to such impudency and boldnesse in their sinnes that they would commit them even as in the presence and sight of God as the Prophet saith They declare their sinnes as Sodome they hide them not Isay. 3.9 QVEST. XV. Whether they which died in the floud perished everlastingly Vers. 13. I Will destroy them with the earth c. Here a great question ariseth whether all they which were destroyed in the floud perished everlastingly that is both in body and soule 1. For answer to this question we neither thinke that most of the old world were onely temporally punished which seemeth to have beene the opinion of Hierome that they which perished in the floud as likewise the Sodomites receperunt in vita malasua received their punishment in this life To the which purpose he urgeth that place Nahum 1.9 Non consurget duplex tribulatio Affliction shall not rise the second time and therefore it standeth not with Gods justice to punish twice for the same sinne both in this world and the world to come To this place I answer first that the Prophet speaking of the destruction of the Assyrians sheweth onely that theiâ— overthrow should be finall that God should not need to smite them againe As Abishai said to David when hee found Saul asleepe Let mee smite him and I will not smite him againe 1 Sam. 26.9 Thus Theohpylact and Theodoret expound this place Secondly if it bee expounded as it is alleaged it must be understood onely of penitent persons that such being afflicted in this life shall not need to be punished againe as we may see in the repentant theefe but concerning the the other theefe detemporali ad aeternum transvectus est supplicium he was carried from temporall to eternall punishment as Rupertus saith 2. Neither doe we approve their opinion that thinke many of the old world though incredulous before yet when they saw the floud comming in fine vitae poenetentiam egerunt did repent them even in the end of their life sic Lyranus Bellarmine For S. Peter calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world of the wicked 2 Pet. â— 5 They then that were wicked so continued to the end 3. Neither is the opinion of Cajetanus to be received that thinketh non fuisse simpliciter incredulos id est sine vera Dei side that they were not simply incredulous that is without the true faith of God but only beleeved not Noah in this that the floud should
there formes the capacity and roumth of the Arke within should be much lessened neither should the Arke hold out in every part to be 300. cubits long 50. broad and 30. high according to the description 5. Neither doth Lyranus fitly expound these words in â—ummitate latera non distabant nisi per cubitum that the sides were gathered in together in the top being distant but a cubit his meaning is that in the top or ridge there should bee left a certaine plaine or square of a cubit in breadth which were to no use at all and againe if hee would have the sides gathered into this cubit before they had risen the full height of 30. cubits the Arke should not be so spacious if after the Arke should farre exceed in height the measure prescribed of 30. cubits 5. Some thinke that the Arke was gathered in the top every way like a pyramis taper-wise so that the very top was a cubit in length and the sixt part of a cubit in breadth as Buteo Mercerus But this is not like for then the Arke should not hold his proportion to be 50. cubits high throughout if it should so farre be carried small and narrow toward the top 6. Iunius referreth this prescription of a cubit to the eaves of the Arke which he would have hang over an each side a cubit for better defence from the weather But it is more like that the more principall part namely the cover and roofe of the Arke should be prescribed what fashion to be made of which otherwise shoud bee here omitted than the lesse principall likewise the word which signifieth to consummate or finish better agreeth to the top where the worke is finished Like it is that the eavings hanged over but Moses described not every circumstance and somewhat ought to bee left to Noahs discretion neither can this place be fitly so applyed 6. Wherefore for the body of the Arke Augustine well conjectureth rectis limeis longe laâ—eque porrectam that it was builded upright both in length and breadth and then the cover was so made sloping that the ridge all the length of the Arke was but a cubit higher than the sides or eaves of the Arke which falling or declining to the roofe by the distance of a cubit was sufficient to shed the water for the whole breadth containing but 50. cubits the ridge being just in the midst was equally distant 25. cubits from each side so that the roofe on each side did rise for 25. cubits in breadth one in height which might fully suffice for the fall of the raine 4. Places of doctrine 1. Doct. Even a carnall minde is flesh 1. Vers. 3. BEcause they are flesh here we learne that not only the body but even the soule of carnall men is called flesh quia se totos carnalibus operibus dant because they give themselves wholy to carnall workes as Chrysostome saith and Gregory caro quippe homo efficitur quando sensui carnis ratio subjugatur man is become flesh when reason is subdued to the carnall sense for two wayes this word flesh is taken in scripture as he well distinguisheth secundum naturam secundum culpam according to nature and according to the corruption of nature 2. Doct. No free will to good by nature 2 Vers. 5. ALL the imaginations of the thoughts of his heart are onely evill continually From this place we conclude 1. That originall concupiscence is properly sinne which is denied by Bellarmine because the imagination of mans heart is only evâ—ll 3. That man hath no free will by nature to any good seeing his thoughts are only evill 3. That there is no good worke so perfect but that it is blemished with mans naturall corruption because it is said their thoughts are continually evill c. all these conclusions are denied by the papists and therefore they have devised two answers to this place 1. That Moses useth here an hyperbolicall speech because mens thoughts were for the most part evill not altogether and onely evill 3. Hee speaketh only of the wicked not of the righteous for Noah is here excepted who is said to be a just and upright man v. 9 This answer Bellarmine and Pererius Contra 1. This generall speech admitteth no exception for by nature mens thoughts are only evill for our Saviour saith that which is borne of the flesh is flesh Iohn 3.6 and in this chapter v. 3. they are said to be flesh all their thoughts then by nature were carnall and fleshly 2. Yea even Noah and other righteous men by nature are altogether corrupt as S. Paul saith we were the children of wrath by nature as well as others Ephes. 2.3 Noah his righteousnesse was by grace not by nature 5. Places of confutation 1. Confut. None exactly perfect in this life Vers. 9. WHere Noah is said to bee a just upright or perfect man the Pellagians doe use this and such other places to prove that a man might attaine to an absolute perfection in this life to be without sin But I have shewed before in what sense we are said to be perfect either in respect of the wicked because the righteous are not defiled with such grosse sins or for that they do still increase and goe forward to perfection as also because by faith they are cloathed with the righteousnesse and perfection of Christ so before quest 8. 2. Confut. The capacity of the Arke sufficient to containe all that entred Vers. 12. THe length of the Arke shall bee three hundred cubits Apelles Marcioâ—s scholler cavilled at this that the Arke could not be big enough to containe so many divers kinds of beasts being hardly able to receive foure elephants Origen hom 2. in Genes But this cavill I have answered before quest 14. where I shewed that the Arke was of sufficient capacity even after the measure of the common cubit to hold all that entred into it Others tooke exception at the bignesse of the Arke tantae magnitudinis arcam non potuisse compingi that an Arke of such greatnesse could not be made Augustine lib. 15. de civitat cap. 27. and thus Celsus objected Orig. l. 4. contra Cels. But Augustine answereth 1. that they need not wonder at this seeing such huge cities have been builded and considering it was an hundred yeares in preparing 2. And it need not seeme strange that so many yeares were spent in this worke seeing Pliny writeth that the temple of Diana at Ephesus was 200. yeare in building by the helpe of all Asia 3. It was indeed too huge a vessell to bee governed by the skill of man and therefore Augustine saith Quam nullus in mare mittat conatus hominum sed levet unda cum venerit magisqué divina providentia quam humana prudenâ—ia natantem gubernet It was so made that it could not by mans helpe be set aflote but lift up by the water to bee governed by divine providence not humane
their usuall food before the floud as it is now as seemeth to thinke Dominicus à Soto a Popish Writer for when as yet the earth and plants were not corrupted by the floud but retained their naturall force and vigour they yeelded more sufficient nourishment so that the eating of flesh was not then so necessary and as the more delicate use of some plants as the use of Wine by Noah was brought in afterward so much flesh of fowles and beasts did grow in request after the floud which was not covered before 5. Wherefore the sounder opinion is that not onely the eating of flesh was permitted before the floud but used not onely among the prophane race but with the faithfull though with greater moderation Our reasons are these 1. Because there is made no new grant neither in this nor in the rest as of multiplying and bearing dominion c. but onely the ancient privileges granted to man confirmed 2. The distinction of cleane beasts which it was lawfull for them to eat and the uncleane whereof they might not eat Levit. 13.8.3 It is evident by the oblation of Abel who offered the first fruit of his sheepe and the faâ— of them but it had beene no praise to Abel to offer the fatlings if he used not to eat of them it had beene all one to God whether to offer leane or fat but herein Abel is commended because he preferred the service of God before his owne private use and therefore Iustinus well collecteth Si anâ—e posuit Abel utilitatisâ—a Deum non dubium quia solitus fit ex labore suo utilitatem percipere If Abel did preferre God before his profit certainly he did reape profit of his labour and to the same purpose he alleageth that saying of the Apostle Who feedeth a flocke and eateth not of the milke thereof 1 Cor. 9.7 and by the same reason also of the flesh thereof 4. In that expresse mention is here first made of eating of flesh it is not as one well resolveth quantum ad usum in respect of the use sed quantum ad necessitatem in regard of the necessity The food of flesh beganne now to be more necessary because the plants and herbs had lost the first naturall vigour and strength QVEST. IIII. Whaâ— the meaning is of eating the flesh with the life or bloud 4. BVt flesh with the life thereof that is the bloud c. 1. This word anima in Hebrew nephesh translated life is taken foure wayes in Scripture first for man as the soule that sinneth shall die Ezek. 18. Secondly for the reasonable soule feare not those that can kill the body but cannot kill the soule Matth. 10. Thirdly it is taken for the inferiour part of the soule that is the affection as thou shalt love the Lord with all thy heart and soule Matth. 22. Fourthly it is taken for the life as a good shepherd will lay downe his life for his sheepe Ioh. 10. and so it is taken in this place for the bloud is the seat and chariot of the life and vitall spirics 2. These words are neither figuratively taken as Eugubinus thinketh for the shedding of mans bloud because he that killeth a man seemeth to devour his flesh for in this sense the words should have no coherence at all with the former verse and where words may be taken in their proper sense without any inconvenience a figure is not to be enforced neither is it all one to eat flesh with the bloud thereof and to eat things strangled as Chrysostome collecteth for the Apstoles distinctly speake of bloud and things strangled Act. 15. Neither is the eating of live flesh here onely prohibited as Cajetanus conjectureth or of hot bloud as Mercer for from this bruitish kinde of food the very nature of man abhorreth and therefore it needed not so especially to be provided for by precept But here generally the eating of the bloud with the flesh is forbidden whether together with the flesh alive or dead or separated from the flesh as to drinke it or to eat it as now the use is in confected meats QVEST. V. Wherefore the eating of bloud was prohibited NOw whereas the eating of bloud was forbidden both before the Law and under the Law Levit. 17. and after the Law in the beginning of the Gospell Act. 15. it shall be profitable to consider the causes of this prohibition First it was forbidden before the Law 1. Not so much for decencie and comelinesse or for that bloud is a grosse and heavy food 2. But either that aforehand by these ceremoniall precepts mens minds might be prepared the better to beare the yoke of the Law which afterward should be promulgated 3. Or rather that by this precept of abstaining from bloud men might be the more terrified from the shedding of mans bloud sic Chrysost. Secondly this law was revived Levit. 17.11 12. whereof two reasons are given one civill because the life of the flesh is the bloud that they should forbeare from all shew of cruelty and so much the more detest the shedding of mans bloud the other religious because I have given the bloud to offer at the Altar the bloud the organ of life is holy unto God the Author of life and therefore they should not pollute or prophane it by devouring thereof Thirdly the Apostles did forbid the eating of things strangled and bloud 1. Not because among the Gentiles suffocated things were held to be the food of evill spirits as Origen writeth for it is not like that the Apostles would ground their decree upon such heathenish fantasies 2. Neither by bloud is homicide forbidden and by things suffocated uncleane as some thinke for the Apostles would not use obscure and mysticall tearmes in their decree and these things were already provided for by law among the Gentiles 3. Neither did the Apostles forbid these things onely to restraine intemperancie for many kinds of food are more delicate and to be defiâ—ed than these 4. But Augustine sheweth the true cause of this prohibition Quâ—dideo fâ—ctum est quia elâ— gere voluerunt Apostoli pro tempore rem facilem c. This was decreed because the Apostles for a while would chuse some easie thing not burdensome to the observers which the Gentiles might observe in common with the Iewes c. Thus Augustine disputing against Faustus This the Apostles did onely for a time lest the beleeving Jewes who could hardly all at once be removed from the legall rites might have beene offended at the libertie of the Gentiles but now this cause being removed and there being no such feare this decree also is expired QVEST. VI. How this prohibition dependeth of the former verse Vers. 5. FOr surely I will require your bloud c. 1. Which words are neither an exposition of the former verse as Eugubinus who by the eating of flesh with the bloud understandeth figuratively the shedding of mans bloud 2. Neither is the
of faith Rom. 4.11 as also analogicall in representing the Sacrament of Baptisme that should come in the place thereof So the Apostle collecteth In whom ye are circumcised with circumcision not made with hands c. in that ye are buried with him through baptisme Coloss. 2.11 12. he maketh circumcision and baptisme one to answer another QVEST. V. How circumcision is said to be eternall Vers. 13. MY covenant shall be in your flesh for an everlasting covenant c. It is called everlasting not because simply this signe was to endure for ever as some thinke that for this cause circumcision yet remaineth among the Jewes who are now usurpers of this ceremonie which by right is extinguished in Christ. But it is said to be eternall 1. conditionally and according to the nature of the subject that so long as the covenant indured whereof it was a signe so long the signe should remaine but the first covenant or testament being determined in Christ the date also of the signe is expired 2. It is eternall in respect of that which it signified which is indeed eternall the grace of God in Christ Calvin 3. It may be said to be eternall in respect of the perpetuall supply thereof namely baptisme which shall continue while the Church hath a being on earth Mercer QVEST. VI. Why circumcision was to determine in Christ. NOw further whereas the Jewes calumniate the Christians because they have abrogated circumcision it shall appeare by these reasons that at the comming of Christ circumcision in right was to cease 1. Chrysostome yeeldeth this reason that circumcision being given to the Israelites as a marke of separation and distinction from other Nations this marke was no longer to bee in use than while such separation continued But now in Christ as the Apostle saith There is neither Iew nor Grecian Galat. 2.28 the wall of partition is taken away therefore the badge of this separation should likewise be removed 2. The signe was to endure no longer than the covenant whereof it was a signe but the covenant is abrogated as the Apostle alleageth out of the Prophet Behold the dayes will come saith the Lord that I wil make with the house of Israel a new testament c. Heb. 8. vers 8. and so he concludeth vers 13. In that hee saith a new testament he hath abrogated the old 3. The Apostle thus reasoneth if the Priesthood be changed of necessity then must be a change of the Law Heb. 7.12 If all the ceremonies of the Law at the change of the Priesthood must be altered then circumcision also among the rest for if circumcision remained the whole Law should still be in force Galat. 5.3 He that is circumcised is bound to keepe the whole Law 4. The externall circumcision of the flesh was a type of the internall circumcision of the heart wrought in us by Christ the bodie now being come the spirituall circumcision the shadow that is the carnall should cease as Ambrose saith oportuit circumcisione ex parte fieri ante ejus adventum qui totum hominem circumcidere post cessare It was meet that circumcision in part should be kept before he came which should circumcise the whole man and then to cease Epist. 77. 5. Lastly the same Ambrose giveth this reason Donec pratium pro omnib hominib dominici sanguinis effusione solveretur opus fuit singulorum sanguine c. till the price in shedding of Christs bloud was payed for all men it was fit that every mans bloud should be shed to fulfill the rite and custome of the Law but after Christ had suffered there was no more need of circumcision in every mans bloud Cum in Christi sanguine circumcisio universorum celebrata sit When in Christs bloud the circumcision of all men once for all was celebrated QVEST. VII Why the fore-skinne was commanded to be circumcised Vers. 11. YE shall circumcise the fore-skinne of your flesh 1. Two speciall reasons may be alleaged why that part which was the instrument of generation was commanded to be circumcised first because the promise was made to Abraham that in his seed all Nations should be blessed the Messiah was promised to come out of Abrahams loynes Calvin Secondly the signe was there placed to shew the corruption and contagion of mans nature that there the remedy should be ministred where the disease reigned Muscul. Ambrose addeth a third reason Vt iiâ— quâ— ignobiliora membra putarentur majorem honestaâ—em circundarent That upon those parts which seemed more base or vile more comelinesse should be put on 2. Some might be borne circumcised by nature as the Hebrewes doe affirme of Sem that hee was so borne but of this assertion there is no ground the other is naturall yet but rare 3. Likewise when the foreskinne was circumcised once it might by art be drawne over againe as Epiphanius collecteth out of Saint Paul 1 Cor. 7.18 If any man be called being circumcised let him not gather uncircumcision and mention is made of some 1 Maccab. 1.16 that renounced circumcision and made themselves uncircumcised It was also an usuall thing as Epiphanius witnesseth for the Samaritans to circumcise againe those that came from the Jewes and Jewes such as came from the Samaritans this practice of drawing againe the fore-skinne that was circumcised is thought by Epiphanius to have beene invented by Esau to deny his profession and to raze out his circumcision ex Pererie QVEST. VIII Why circumcision was tyed to the eighth day Vers. 12. EVery man childe of eight dayes old c. Why circumcision was tyed to the eighth day these reasons are yeelded 1. Chrysostome alleageth these two because that circumcision in infants their bodies being not yet come to the growth might be better endured and with lesse danger as also to shew that the circumcision of the body did not profit the soule seeing infants had no understanding of that which was done but was a signe onely of grace hom 39. Genes 2. Others doe make a mystery of it referring this eighth day to the resurrection of Christ who rose upon the eighth day by whom we have circumcision sic Augustine lib. 16. de Civit. Dei cap. 26. 3. But the best reason is this because the infant before the eighth day was not of sufficient strength to endure that paine and therefore it was provided that young cattell should be seven dayes with the damme before they were offered Levit. 22.27 because they were yet but tender And againe it was not fit to deferre circumcision longer because the body of the infant waxing stronger should be put to the more paine Perer. Calvin 4. Circumcision was not upon any occasion then to be ministred before the eighth day but infants dying without circumcision might have inwardly supplyed that which was outwardly wanting by the grace of election and force of Gods covenant made to the faithfull and their seed 5. Yet necessity so urging circumcision might
endeth at ten FUrther if it be asked why Abraham beginneth with 50. and endeth at ten and beginneth not rather here first 1. We need not for answer hereunto with Thomas Anglicus picke out a mystery from the numbers who by fifty understandeth such as are perfectly righteous and so by the other lesser numbers the inferiour order of just men for the Scripture useth other proportions to set forth the degrees of righteous men as an 100.60.30 Matth. 13.8 and if this were a good reason Lot should have beene none of the righteous persons because hee was under ten 2. But the other conjecture of the same author is not to bee refused that Abraham will not bee so bold as at the first to entreat that the City might bee saved for tens sake but descendeth by degrees 3. Neither is Tostatus reason good that Abraham is directed of God to descend no lower than ten because hee knew that there were some just men under ten for whose sake yet hee would not spare the City which just men hee thinketh themselves were delivered that God directed Abraham in his prayer is true but not upon any such ground for excepting Lot his wife and two daughters and other righteous men are mentioned to bee delivered nay the Scripture saith all the inhabitants beside of the Cities were destroyed Genes 19.25 and so it is like that all which died in the flames of the Cities were partakers also of their sinnes 4. Neither the 50. first named are to be divided among the 5. Cities 10. to bee found in every City as some of the Hebrewes neither yet in naming the 50. doth Abraham pray onely for Sodome as Aben Ezra but though Sodome bee specially mentioned because it was the mother City of the rest in the which as the greatest City this number was most like to be found yet Abraham intendeth the benefit of all Neither doth Abraham end in ten because he thought there were so many righteous in Lots house he and his wife his 4. daughters and their husbands for Lot had but two daughters and the same unmarried and Abraham hath not respect so much to the safety of Lots family as the preservation of the whole City neither yet because fewer than ten as Noe with the rest that made eight could not deliver that generation neither doth hee stay at ten as though God for a lesse number of just men will not spare a City for as sometime for more than 5000. God will not suspend his judgements as Samaria and Israel was not spared though God had reserved to himselfe 7. thousand 1 King 19.18 so for fewer than ten God sometime will shew mercy as hee promised to spare Jerusalem if but one righteous man could bee found there Ierem 5.1 Mercer 5. It is therefore more like that Abraham named no lesse proportion than ten lest hee should have been too bold with God as also for this reason because he must either have fallen ten more as in all the other numbers saving one and then there should have beene none at all or else he should have descended by five as in the second instance which number of righteous persons welâ—nie Abraham knew to be in Lots house even foure himselfe his wife and two daughters whose lives being the whole sum of the righteous in Sodome Abraham might thinke a sufficient redemption though hee entreated noâ— for their cause also to have the rest saved QVEST. XVIII Why Abraham maketh no mention of Lot in his prayer FRom hence also we may take the solution of another question how it came to passe that Abraham maketh no mention in his prayer of Lots deliverance whom before by strong hand hee had recovered from captivity Genes 14. 1. Some thinke that Abraham remembred Lot in his prayer but Moses expresseth it not making mention rather of that part of his prayer which might more commend his charity in making request for strangers Pererius 2. Some thinke that Lots deliverance was included in that generall request vers 27. that God would not destroy the righteous with the wicked Muscul. and therefore God is said to have remembred Abraham when hee sent out Lot that is Abrahams intercession Genes 19.29 Luther 3. Some are of opinion that Abraham might have some speciall revelation of Gods purpose for Lot Calvin But it is more like that Abraham relyed upon Gods generall promise I will blesse them that blesse thee and therefore doubted not but that God had a blessing in store for Lot Iunius 4. Places of doctrine 1. Doct. The wicked spared because of the righteous Vers. 26. I Will spare all the place for their sakes God spareth the wicked because of the righteous which either are allied in bloud as Cham was preserved for Noahs sake or joyned in cohabitation as Paul had all the soules given him that were in the same ship Act. 27. or when the righteous are moved in piety and commiseration toward them as at Samuels request the Lord spared the people of Israel 1 Sam. 12.19 Muscul. therefore sapiens est stulti redemptio a wise man is a redemption for a foole and as a Physitian that healeth common diseases as a valiant man that is a defence and muniment to the common wealth Philo. so in forrein stories the like Princely mind is recorded to have been in Augustus Caesar who having overcome Antony and taken the City of Alexandria when the Citizens expected nothing else but present destruction the Emperour proclaimed publikely that he did pardon their rebellion for Arius sake a Philosopher of that City whom he used familiarly Perer. ex Plutarch in M. Anton. 2. Doct. Of the divers kinds of intercession and mediation Vers. 23. ABraham drew neare and said Philo noteth three kinds of intercession mediation with God 1. Gods owne goodnesse and mercifull clemency as our Saviour saith my father himselfe loveth you Iohn 16.27 2. The intercession and request of the righteous as S. Iames saith the prayer of faith shall save the sicke c. 5.15 3. The repentance and true humility of the offender that craveth pardon as the prodigall child upon his submission was received to favour Luke 15. 4 But he omitteth the principall intercession of all whereupon the rest are grounded of the which hee was ignorant the most effectuall and all sufficient mediation of our blessed Saviour Christ Jesus according as the Apostle saith If any man sinne we have an advocate with the father Iesus Christ the righteous 1 Ioh. 2.1 3. Doct. How Abraham calleth himselfe dust and ashes Vers. 27. I Am but dust and ashes Man may bee foure wayes compared 1. with the bruit beasts and plants in respect of whom man is of a most excellent workmanship being created according to Gods owne image 2. with the starres and celestiall bodies unto whom man is inferiour in regard of his terrene constitution but superiour in his soule 3. with the Angels to whom man in the substance of his soule is but a
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Perer. QVEST. XIX How the law held men in Servitude and bondage ONe which is Agar from mount Sinai which gendreth unto bondage 1. The one Testament which was given in Sinai is signified by Hagar which Sinai is out of the limits of the promised land and so are they strangers from the true Jerusalem that are not the children of Abrahams faith Calvin 2. The law is said to beget unto bondage not so much for that under the law all things were wrapped up in mystery and not revealed in such manifest sort as under the Gospel for so they are called servants that know not their masters will Ioh. 15.15 neither for that they were nourished with temporall promises as Abraham sent away the sonnes of Keturah but reserved the inheritance for Isaack But because the law held them in bondage under the hard yoke of ceremonies Act. 15.10 and they were kept in feare by reason of the curse and severe sentence of the law which they transgressed through the weaknesse of the flesh Perer. 3. Yet the law wrought not this effect upon all that lived under the law but only upon those that knew not the right use of the law which was to bring them unto Christ for many were in those times as Augustine saith Ministri veteris Testamenti haeredes novi though Ministers of the old Testament yet heires of the new QVEST. XX. How Agar is said to be mount Sinai Vers. 15. AGar is Sinati a mountaine in Arabia which is the better reading than to say Agar or mount Sinai for here Hagar is the type and mount Sinai which is taken for the law which was there given is that which answereth to the type 1. both because of the name which signifieth as they say the same thing in the Arabian tongue which Sinai doth 2. and the word Arabia signifieth also affliction humility 3. Sinai in respect of the site is without the land of promise 4. And Arabia with the inhabitants therefore lived in a servile state and condition and in this respect chiefly doth Sinai represent the law which bringeth a spirituall bondage Pererius QVEST. XXI How the mount Sinai is said to answer to Ierusalem Which answereth to Ierusalem that now is 1. not bordereth upon or is joyned to Jerusalem as the vulgar Latin and the B translation readeth for the contrarie is evident to him that beholdeth the situation of the countrey 2. neither because the way or journey is continued from Sinai to Jerusalem Aquinas 3. but in respect of the correspondency and similitude because the terrene and earthly Jerusalem retaining still the ceremoniall yoke of the legall ceremonies was held in spirituall bondage and servitude Beza Perer. QVEST. XXII Of Ierusalem that is from above Vers. 26. IErusalem which is above is free the mother of us all c. S. Paul setteth against the old testament and terrene Jerusalem the new testament and heavenly Jerusalem which is described by foure epithites 1. it is said to be from above because Christ the head thereof came from above Iohn 16.28 I came out from the father and because wee must have our conversation in heaven Philip. 3.20 2. It is called Jerusalem which signifieth the vision of peace It is free not with civill and outward freedome for many may be called being servants 1 Cor. 7.21 but it is free both morally in not being a servant or slave to the affections and desires of the flesh and spiritually in casting off all servile feare and celestiall liberty it hath in hope which shall bee an everlasting freedome both of body and soule 4. It is now the mother of us all and fruitfull of many children as Sarah at the first was barren but at the last brought forth Isaack whose seed was promised should be as the sand of the sea so she that was fruitfull the old Synagogue is now barren she that was barren the Church of God is now fruitful among the Gentiles according to that saying of Anna 1 Sam. 2.5 The barren hath borne many and she that had many children is feeble QVEST. XXIII Wherein Ismael resembleth carnall professors Vers. 28. THerefore brethren wee are after the manner of Isaack This then is the application which the Apostle maketh of this allegory 1. they which make account to be justified by the ceremonies or workes of the law are like unto Ismael borne of the bond-woman after the flesh they which belonged unto the faith of Christ are the childreÌ„ of promise by grace 2. As Ismael born of the bond woman persecuted Isaack so they which either live or teach after the flesh doe now persecute the servants of God as the Pharisies did the Apostles the Pseudocatholikes the professors of the Gospell 3. As the servant with her sonne were cast out for mocking of Isaack so the Jewes for deriding of Christ are cast out of the land of promise and so many as beleeve not in Christ whom they crucified are deprived also of the celestiall Canaan Perer. 4. Augustine further fitly expresseth this comparison betweene the carnall and spirituall Israelites by the history of Ionah resembling the Jewes envying the calling of the Gentiles to Ionah angry for the saving of Ninivie the ceremonies and carnall rites to the gourd that shadowed but for a time Christ to the worme that smote the gourd and removed the ceremonies bringing in true righteousnesse and everlasting comfort and refreshing 4. Places of doctrine 1. Doct. Christians may have their plentifull feasts so they take heed of excesse Vers. 8. ABraham made a great feast This feast was more than ordinary at the which some say Sem and Heber and King Abimelech were present but of the first two guests no likelihood because no mention is made of them afterward of Abimelechs presence there is more probability Muscul. Howsoever in that Abraham maketh such great preparation for this feast we learne that it is lawfull for Christians to have their solemne and joyfull feasts and meetings so that they take heed of excesse and that the creatures of God may not only be used for necessity but in plenty and alacrity so there be no sâ—perfluity Calvin For as bread was given for mans sustenance so wine is ordained to make the heart cheerfull Psal. 104.14 2. Doct. God is otherwise with his elect otherwise with men of the world Vers. 20. GOd was with the child and he grew God was with Ismael by his generall providence 〈◊〉 care in that he grew up thrived in the world and prospered but there is a more 〈◊〉 grace and favour toward the elect as our Saviour promiseth to be with his till the end of the world Matth. 28.20 and in this sense S. Paul saith God is the Saviour of all men but especially of them which beleeve 1 Tim. 4.10 3. Doct. Children ought not to contract marriage without the consent of their parents Vers. 21. HIs mother tooke him a wife out of the land of Aegypt This
the birth of Esau and Iacob which was 15. yeare before Abrahams death and 63. yeares before Ismael died for Abraham lived 175. Ismael 137. yeares and where Isaack was younger than Abraham by 100. and than Ismael by 14. they are found so long to have lived after the birth of these twins from hence then it is evident that the order of time is not alwayes observed in the sacred histories but that sometime is set downe first which was done last 3. Doct. Against the casting of mens nativities Vers. 23. THe elder shall serve the younger This example is urged by Augustine against the Genethliakes that is casters of mens nativities for hereby the vanity of their observations appeareth in that these two twins conceived at once and borne together were of such divers natures and qualities August de civit Dei lib. 4. c. 5. And whereas they answer that in the birth of twins there may bee great diversity by reason of the swift motion of the planets which change their aspects and conjunctions every moment as one Nigidius Figulus would demonstrate by the example of a wheele which while it was swiftly carried about he marked twice with inke which markes when the wheele had left running were found not to be farre asunder whereby he would insinuate that in a small distance of time a great part of the celestiall globe may be turned about But to this fansie Augustine answereth that if the celestiall motions be so swift and continue not in one stay then hardly can any man discerne under what constellation any is borne and Gregory thus wittily derideth their follies that if Esau and Iacob were not therefore borne under one constellation because one came forth after another by the same reason neither can any be borne under one constellation because hee is not borne all at once but one part after another Hâ—m 10. sup Evangel 5. Places of Confutation 1. Confut. Against Limbus patrum Vers. 8. WAs gathered to his people c. This the Popish writers do understand of the fathers in Limbus patrum whither Abraham also went sic Lyran in Gen. 49. Rupert lib. 6. in Gen. cap. ult Contra. 1. The place to the which Abraham went is called Abrahams bosome Luke 16 which Augustine by no meanes thinketh to have beene a member or part of hell as they make Limbus 2. The Apostle sheweth to what people the faithfull are gathered Ye are come c. to the company of innumerable Angels c. to the spirits of just and perfect men Heb. 12.22 23. Where then the spirits of just men were there also were the Angels for so we read that Lazarus soule was carried by the Angels into Abrahams bosome But the Angels are not in Limbus patrum upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus who by this people to the which Abraham was gathered understand the society of Angels which is in no place but heaven Lyranus also holding that all the just men from the beginning of the world went to Limbus is confuted by Paulus Burgens who saith that Abraham was the first that went to Limbus because of him first this phrase is used in Scripture That he was gathered to his people Thus we see that these Patrons of Limbus cannot agree among themselves for what certainty of opinion can there be which is not grounded upon Scripture 2. Confut. Election is not of good works foreseene Vers. 23. THe elder shall serve the younger S. Paul inferreth upon this text that wee are not elected by workes but according to the purpose of him that calleth Rom. 9.11 here then the errour of the Pelagians is confuted who taught that men were elected for their good workes fore-seene of God before But this errour is repugnant to Scripture Eph. 14. He hath chosen us in him that we should be holy he saith not because we were holy so that good workes are not a precedent cause of our election but a consequent effect thereof 3. Confut. The soules merited not before they came into the body HEre also that errour ascribed to Origen is overthrowne who thought that the soules have a being before the bodies and that they are disposed of in this life according to the merit of the former life which they lived in before they entred into the body for the Apostle expounding this place saith before they had done either good or evill and immediately before yer the children were yet borne Rom. 9.11 therefore before they were borne they had neither done good nor evill 4. Confut. S. Paul alleageth the examples of Esau and Iacob not for temporall election or figuratively onely of eternall but originally and properly IT is therefore evident 1. That neither Moses writing this prophecie The elder shall serve the younger did not only speake of the externall inheritance and preeminence of Iacob before Esau neither did Paul so understand Moses for then the example had not beene pertinent to S. Pauls purpose who goeth about to prove these two things that all are not the children of promise which are the children of Abraham after the flesh which he shewed by the instance of Ismael and Isaack vers 7. The other point is that Gods election is of grace not by workes as appeareth in the example of Esau and Iacob wherefore the one was hated of God the other loved before they had done good or evill If the Apostle then had brought in an example of temporall election it had been impertinent seeing thorowout the Chapter he treateth of eternall 2. Neither yet was this outward preheminence of Iacob and refusall of Esau a signe onely and figure of their eternall election and reprobation as Lyranus in 1. Malach. And therefore not directly implied in the words but so applied by the Apostle for as the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.4 that is Gods love or hatred is not discerned by the condition of outward things 3. Neither is it the literall and historicall sense only to shew that Esau was temporally rejected but. S. Paul by his divine spirit doth draw it to a mysticall sense as Pererius thinketh in 25. Gen. numer 45. for S. Paul understandeth Moses no otherwise than Malachy did Esau have I hated Iacob have I loved chap. 1.1 who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob 4. Wherefore the truth is that the very literall and proper sense of these words The elder shall serve the younger written first by Moses and cited by S. Paul doth principally describe the everlasting state and condition before God and are especially to be referred to the celestiall inheritance but secondarily the promise of the externall inheritance of Canaan is here also comprehended This may be made evident by these two reasons 1. That is the proper sense of the place which is principally and chiefly intended by the Spirit but so is this spirituall sense as
Psal. 30.5 Muscul. 4. Observ. Not good to make haste to be rich Vers. 13. THe man waxed mighty and still increased Isaack was not made rich at once but hee increased by degrees for the wise man saith He that maketh haste to be rich shall not be innocent Prov. 28.20 Men should not therefore strive suddenly to be rich but wait patiently for his blessing Perer. 5. Observ. Envy for good things Vers. 14. THe Philistims had envy at him c. They had no reason to envy at him and to send him away whom they saw to bee blessed of God But as Chrysostome saith Ita se habet invidiâ— nihil cum ratione operatur Such is the nature of envy it doth nothing with reason Bonis proximi magis quam propriis malis intabescit invidia Envy rather pineth at other mens goods than her owne evill Hom. 52. in Gen. Such was the envy of Cain toward Abel that slew him because his owne workes were evill and his brothers good 1 Ioh. 3.12 6. Observ. The Kingdome of God must first be sought Vers. 25. HE built an altar c. First Moses maketh mention of the building of an altar for the service of God and afterward of the digging of the well which sheweth that first of all things must be sought that belong to the worship of God as our Saviour saith Seek ye first the Kingdome of God and the righteousnesse thereof c. Calvin CHAP. XXVII 1. The Argument or Contents THis Chapter sheweth the purpose of Isaack intending to blesse Esau vers 1. to 5. and the disposing of the blessing to Iacob by Gods providence and the preventing or disappointing of Esau in the rest of the Chapter where concerning Iacobs obtaining of the blessing we are to consider 1. The meanes which was the counsell and device of Rebeckah vers 5. to 18. 2. The execution or putting of the same in practice by Iacob vets 18. to 27. 3. The successe which God gave unto it Isaack giveth Iacob the blessing vers 27. to vers 30. In the rejecting of Esau 1. his griefe and sorrow is expressed for the losse vers 31. to 37. 2. his importunity to receive a blessing of his father which hee had to vers 41. 3. His hatred toward Iacob because of the blessing and his malicious purpose to take away his life vers 41. 4. Iacobs deliverance from his brothers cruelty by departing into Mesopotamia through the counsell of his mother 2. The divers readings v. 9. goe to the sheep and bring two kids S.C. goe to the flock cat tsun signifieth a flock of sheep or goats two of the best kids H. faire and tender S. two kids of the goats caeter that is sucking kids T. v. 13. It is told me by prophecie that the curse shall not come upon thee C. the curse be upon me cat v. 23. his hairy hands did expresse the likenesse of the elder brother H. his hands were rough or hairy as his brothers hands cat v. 29. the sonnes of thy father S. of thy mother caet v. 33. he wondred C. was afraid and wondred beyond measure H. he was in an ecstasis or trance S. he was greatly afraid T.B.G.P. heb charad to tremble v. 38. Isaack being pricked in heart Esau cried out c. S. Esau lift up his voyce and wept cater v. 39. the fatnesse of the earth shall be thy blessing H. thy dwelling cat v. 40. it shall come to passe that thou shalt put off his yoke S.H. when his sonnes shall transgresse the wâ—rds of the law thou shalt take away the yoke C. when thou hast mourned thou shalt breake the yoake T. when thou hast got the mastery thou shalt breake his yoke B.G.P. he roâ—h to beare rule to mourne I preferre the latter see q. 13. following v. 41. Esau was angry S. Esau hated Iacob caet heb satam to hate v. 42. doth threaten to kill thee H.S. lie in wait to kill thee C. â—oth comfort himselfe against thee by killing thee caeâ— nacham to comfort v. 43 flye to my brother Laban in Haran caeter to Mesopotamia to my brother Laban in Aran. S. 3. The Explanation of doubtfull questions QUEST I. Of the cause of Isaacks blindnesse and of his age Vers. 1. ISaack was old and his eyes dimme vers 2. I know not the day of my death c. 1. Isaacks blindnesse neither was caused by the smoke of the sacrifices which Esaus wives offâ—red to their idols as the Hebrewes nor yet was he by any extraordinary worke of God smitten blind although God disposed of his blindnesse so that thereby his purpose tooke place concerning Iacob but Isaack was now very old being of 137. yeares and blindnesse is incident to old age as other infirmities of the senses as of the hearing the taste as Barzillai confesseth to David 2 Sam. 19. Moses example whose eyes were not dim at 120. yeares Deut. 34.7 is extraordinary 2. Isaack thinketh his end at hand not as the Hebrewes thinke because he was within five yeares of his mothers age that is 123. Whereas Sarah died at 127. for Isaack was now 137. yeares of age Iacob being now 77. yeare old at what time hee went into Mesopotamia as is shewed before qu. 19. in chap. 25. But Isaack who lived after this 43. yeares doth daily meditate of his end Mercer Perer. 3. Though Isaack was blind and weake in his eyes yet it seemeth his body was of a strong constitution seeing he was able to eat of wild flesh which is of harder digestion Pererius QUEST II. Wherefore Isaack biddeth Esau prepare him meat which he did love Vers. 4. MAke me some savoury meat that my soule may blesse thee c. 1. Some thinke that it was the manner of those dayes that the eldest before he received his fathers blessing did performe some service Lyran. But this no where appeareth in Scripture 2. Some thinke 〈◊〉 this was done that Esau might seeme to deserve his fathers blessing Thom. Anglic. But spirituall blessings such as Isaack bestowed upon Iacob cannot be merited by temporall service 3. Gregory compareth the Jewes to Esau which sought by their owne workes to please God the Gentiles to Iacob that found a more compendious way by faith Hom. 6. in Ezechiel 4. Some by Esaus portion of meat to the which a spirituall blessing is promised doe signifie the duty of the people in paying temporall things for receiving spirituall 5. Rupertus by Isaack promising a blessing for a temporall meat shadoweth forth such Bishops in the Church as doe for temporall rewards sell spirituall blessings 6. But Isaack blind in eyes and blind in affection doth herein shew his partiall love to Esau the Lord in his secret providence over-ruling this action and disposing this occasion to the effecting of his owne purpose QUEST III. Why Isaack preferred Esau for the blessing before Iacob Vers. 4. THat my soule may blesse thee c. 1. Neither is it like as Ramban and other
time but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of
but whatsoever he hath decreed concerning any mans salvation shall stand Calvin For the gifts and calling of God are without repentance Rom. 11.29 Yet must not this doctrine make us secure to sinne presumptuously trusting to Gods election but as the Apostle saith We must worke out our salvation with feare and trembling lest we be circumvented of Sathan and prevented of that which we vainly hoped for Confut. Against the errour of the Novatians THis example of Ruben notwirhstanding his fall restored to his patriarchal dignity doth further confute that error of the Novatians who denied pardon to those which were fallen and refused to receive them into their society and congregation Calvin We see that our Saviour Christ when Perer had thrice denied him yet vouchsafed to receive him to mercy and to confirme him in his Apostleship 6. Places of morall observation 1. Observ. Amendment of life delivereth from dangers Vers. 2. THou said Iacob put away the strange Gods c Iacob being in great danger doth purge and cleanse hâ—s houshold so the next way to finde deliverance and to obtaine ptotection from God is to amend our life and to renew our hearts and to turne every man from his evill wayes Perer. Heereupon Balaam gave that wicked counsell to put a stumbling blocke before the Israelites to cause them to sinne that they might run into Gods displeasure and be out of his protection 2. Observ. The people must shew themselves willing to be reformed Vers. 4. THey gave unto Iacob all the strange gods Herein appeareth the singular and prompt obedience of Iacobs houshold who are contented to put away their idols iewels and caterings wherein they had so much before delighted Mercer which â—eacheth that the people should shew themselves ready and willing to be reclaimed from their superstitions and corruptions of life as we read that the souldiers and people came unto Iohn and asked him Master what shall we doe Luk. 3. 3. Observ. God striketh feare into mens hearts Vers. 5. THe feare of God was upon the cities Thus God is able to command the affections of men and to smite them with feare where otherwise there is no apparent cause of feare as here the strong and populous cities of Canaan are afraid of Iacob So Rahab confessed to the spies the feare of you is fallen upon us Iosu. 2.9 Thus God is able to deliver his Church whereas no other meanes are at hand by terrifying the hearts of the enemies thereof 4. Observ. It is lawfull and commendable to mourne moderately for the dead Vers. 8. IAcob and his company made such lamentation for the departure of that godly matron Deborah that he called the place the â—ake of lamentation It is not then unlawfull to mourne for the dead nay it is an uncomly thing to shew drie cheekes in the funeralls of parents wives and children as some doe S. Paul forbiddeth not to mourne for the dead but not as they that have no hope 1. Thessal 4. Muscul. 5. Observ. Our â—oyes in this life are miâ—ed with sorrow Vers. 19. THus died Rachel Iacob doth not so much rejoyce for the birth of Benjamin as he hath occasion of griefe offered for the losse and death of deare Rachel thus the Lord seeth it to be good to temper our joy with sorrow and therein we see the mutable and changeable condition of this life which affordeth no perpetuall and constant joy Perer. And therefore amidst our joyes it is good to arme our selves against sorrow as Iob in the midst of his prosperous estate did looke for adversity saying The thing which I feared is now come upon me Iob 3.25 6. Observ. One affliction followeth after another WE see further that Iacobs life was a continuall warfare still one temptation followed in the necke of another 1. Dinah was ravished 2. Simeon and Levi put the city to the sword 3. Deborah dieth 4. Then Rachel his beloved wife 5. Then Ruben commiteth incest 6. Ioseph is sold into Egypt 7. Isaack dieth 8. Benjamin is also taken from him to goe into Egypt Thus many are the tentations and tribulations wherewith the Lord trieth his children Calvin We learne that while we live here we should prepare our selves for crosses and afflictions and when we are escaped one to looke presently for another This was Iobs case when one messenger followed at the heeles of another bringing him evill tidings Iob 1. 7. Observ. Godly women may die in childbirth Vers. 18. AS shee was about to yeeld up the ghost c. The Hebrewes note three women in Scripture that died in travaile Rachel the wife of Phinehes the sonne of Eli and Michol Davidâ— wife because it is said she had no children till the day of her death but this is a simple conjecture the meaning is that she had no children at all Mercer But we see by this example that even godly women may have Rachels lot to die in travaile and therefore such are not to hee discomforted if it please God that they so end their daies 8. Observ. Great blemishes sometime fall out in the Church of God Vers. 21. RVben lay with his fathers concubine c. It need not then seeme strange if such blemishes fall out sometime in the Church of God and families of Saints as Ruben here committeth incest in Iacobs house and it seemeth Bilha the mother of two tribes in Israel was consenting thereunto so among the Corinthians a young man had his fathers wife 1 Cor. 5.1 Mercer CHAP. XXXVI 1. The Method and Contents IN this chapter the externall state and happinesse of Esau is set forth first by his polygamie and marriage of many wives with the fruits thereof his children and the adjunctes thereunto his riches vers 1. to vers 8. Secondly by his genealogie where his children and nephewes are rehearsed and described 1. By their nativitie of what wives he had them vers 8. to 15. 2. By their dignity vers 15. to 20. Thirdly by the estate of his country where first the old inhabitants the Hâ—rites are described vers 20. to 32. then the new inhabitants the Edomites first governed by Kings vers 31. to 40. then by Dukes againe vers 40. to the end 2. The divers readings v. 2. Eliba Sebagon S. Aâ—libama Sibeon cat v. 5. Ieul Ieglom S. Iehus Iaalon cat v. 6. all the bodies of his house S. the soules of his house caet he went out of the land of Canaan S. into another country H. C. G. P. into a country away B. into the region of Seir T. from his brother Iacob H. from the face of his brother S. B.G.P. because of his brother C. before the comming of his brother T. from the face of his brother heb v. 8. Iacob dwelt in the land where his father dwelt in Canaan S. v. 11. Kâ—nez and Châ—ra H. Kenes cater v. 13. Zaresome S. Zerach Sammah cat v. 14. The sonnes of Libemas the daughter of Enam S. of Aâ—libamah the daughter of Ana
He was the sonne of seventeene yeares now he cannot be the sonne or birth of so many yeares before they are expired the father must be before the sonne so is this phrase used Gen. 17.25 where Ismael is said to bee the sonne of thirteene yeares that is so many complete when Abraham was 99. yeare old for Ismael was borne when Abraham was 86. yeares old Gen. 16.16 And bee it granted that the Latine might agree in sense with the Hebrew yet it is too great boldnesse in a translator to change the number to put downe 16. for 17. 2. Now to say that the Latine interpreter did this not without the instinct of the spirit is in effect to say that the Hebrew writer had not the instinct of the spirit or that the instinct of the spirit is contrary to it selfe if both he that writeth sixteene and he that numbreth seventeene years in the same place and of the same person were moved by the same spirit But the Latine translator was led by the same spirit to write here 16. for 17. which moved him Gen. 8.4 for the 17. day of the moneth to write the 27. day which is a manifest errour and so is this here Hence then appeareth the grosse blindnesse of the Tridentine chapter which maketh the Latine translation authenticall without acception 2. Confut. A concubine not simply or properly a wife Vers. 2. WHereas Zilpah and Bilha are here said to be Iacobs wives Pererius noteth that Iacobs concubines were simply his wives though not his principall wives as Rachel Leah were Perer. in Gen. 37. nume 9. Contr. The Scripture maketh a manifest difference between a wise a concubiner for the concubine was still under the government of the wife as Hugar after she was given to Abraham is still called Sarahs maid Gen. 16. and the sonne of the concubine did not inherit as the sonne of the wife yet sometime she that was properly a concubine is called improperly a wife as Zilpah and Bilha here either because the principall wives being dead they succeeded in their place or for that their sonnes were privileged to be co-heires with the sonnes of Lâ—ah and Rachel which was not usuall but onely for the sonnes of the principall wives to inherit See more of this quaest 8. in Gen. 25. 3. Confut. Against free-will Vers. 4. THey could not speake peaceably unto him So our Saviour saith to the Pharises How can you speake good things seeing you are evill Matth. 12.34 Hence is confuted the popish doctrine of free-will that a man of his owne power is apt to chuse that which is good Iacobs sonnes abounding with malice could not speake peaceably to Ioseph nor the Pharises being a generation of vipers could speake well of Christ for an evill tree cannot bring forth good fruit Matth. 7.18 Muscul. 4. Confut. Our election unto life not by works Vers. 6. HEare this dreame c. Ioseph obtained this great favour with God to have the preeminence over his brethren not by any merit or worthinesse in himselfe but of Gods meere grace and favour toward him for as yet Ioseph had not shewed his faithfullnesse and chastity in Potiphars house The purpose of God then to exalt Ioseph revealed in these dreames went before any merit of Iosephs part Calvin So also Gods free and gracious election in setting us apart to everlasting salvation is without all respect of works in us as the Apostle teacheth That the purpose of God might remaine according to election not by works c. Rom. 9.11 5. Confut. Against the Sadduces of the immortality of the soule Vers. 21. LEt us not kill him or verbatim smite his soule Hence the Sadduces did inferre that the soule is not immortall because it may be smitten and killed But Augustine answereth this objection That here by the word soule the life is understood the effect by the efficient as in Iob where Satan is forbidden to touch his soule that is his life for otherwise concerning the nature and substance of the soule it cannot be killed according to the words of our Saviour Feare not those which after they have killed the body cannot kill the soule Matth. 12. 6. Confut. Sheol in this place not taken for hell Vers. 35. I Will goo downe into the grave mourning c. 1. The word sheol here used is neither to bee translated gehenna hell the place of torment after this life as the Chalde and some Hebrewes for Iacob did not suppose that Ioseph was in hell or that he should goe thither 2. Neither is it taken here for Limbus patrum the dungeon of darknesse where the soules of the fathers remained till Christs comming as Perer. and other popish writers for that place of rest and joy where Lazarus was in Abrahams bosome could be no part or member of hell where there is no joy to be found 3. Wherefore it is better translated the grave and cannot be otherwise in this place understood as even now shall appeare But because Pererius here fighteth with his owne shadow and goeth about to prove that sheol in the Scripture is not alwayes taken for the grave but sometime for hell properly as though the protestants so affirmed that the word was never found used for hell I will first set downe the divers acceptations of the word sheol in Scripture I find therefore that this word is used in foure severall senses 1. It is taken for hell metaphorically that is for the deepe plunging in extreme sorrow misery and danger as Psal. 86.13 Thou hast delivered my soule from the nethermost hell 2. It is taken for the locall place of hell properly as Proverbs 15. Hell and destruction are before the Lord. 3. It signifieth the grave Prov. 30.16 The grave and the barren wombe are reckoned among those things that are never satisfied where Pererius will have the word taken for hell not the grave for the grave saith he is soone filled and satisfied ' it holdeth not above one body Contr. 1. This is a very childish answer seeing the Wise man speaketh not of any one particular grave but of the condition of the grave in generall which is never satisfied with dead bodies but receiveth more still as in the same place saying The earth cannot be satisfied with water he meaneth not any severall peece or lumpe of earth which may be soone drenched with water but of the quality nature of the earth in generall 2. So that in this sense the grave is rather sheol than hell because it is more craving for to hell goe none but the wicked but the grave receiveth the bodies of all both good and bad 4. Sheol is taken to signifie the lower deepe and remote parts of the earth as without any relation to the place of punishment as Psal. 139.8 If I ascend into heaven thou art there if I lie downe in hell thou art there also sic Mercer 7. Confut. Against Pererius exposition of that place Psal. 16.10 FUrther
whereas Pererius allegeth that place Psal. 16.10 Thou wilt not leave my soule in hell to shew that sheol is taken for hell it shall not be amisse by the way to examine the sense of this place whereof there are three expositions First some by soule nephesh understand the dead body as it is taken Levit. 21.1 Let none be defiled among the dead the word is nephesh soule Genebrard a popish writer thus confuteth this opinion denying that nephesh is in this place taken for the body but by a metonymie it signifieth the exequies and funerall duties performed to the soule of the dead Contra. Though we also approve not the former exposition of nephesh in this place and that reverend man that so translated Act. 2. hath himselfe in that point altered his translation in his last edition of his annotations upon the new testament yet Genebrard had no reason to deny the word to bee so taken Levit. 21.1 for 1. beside that the Israelites had no such custome to use any suffrages or exequies for the soules of the dead and therefore nephesh can signifie no such thing 2. The defiling was by touching the dead Levit. 22.4 or by going to the dead Levit. 21.11 but the soules of the dead cannot be touched neither could the suffrages for the soules but the presence of the bodies pollute them 3. The Levites are forbidden to defile themselves with the dead saving their fathers and mothers and other of their neare kindred Levit. 22.2 But it is not like that they should have beene forbidden to pray or offer suffrages for any but their owne kindred yea the high Priest is forbidden to defile himselfe for his father and mother vers 10. Let them say also that he was forbidden to pray for the soule of his father and mother if any such thing had beene in use then therefore Genebrards exposition is vaine and without any good ground Secondly Pererius and other of that sort doe take hell here for that locall place and region of soules where they imagine the fathers to have remained before the comming of Christ and Pererius best reason is because the Prophet maketh a manifest distinction betweene the soule and body of Christ and hell and the grave saying Thou shalt not leave my soule in hell nor suffer thy holy one to see corruption Perer. in cap. 13. numer 100. Contra. 1. Here is no distinction of divers parts but an explanation of the same thing in divers words according to the use of Scripture so that what is first said somewhat darkly Thou wilt not leave my soule in grave is afterward more plainly declared that is Thou wilt not suffer thy holy one to see corruption 2. That such locall place of hell cannot be here understood may appeare by these reasons out of the text it selfe 1. That place where Christs soule was not left and it was impossible he should be holden of it God loosed the sorrowes of Act. 2.24 but God loosed not for Christ the sorrowes of hell which he felt not after his passion Ergo Christs soule was not left in hell 2. The not leaving of Christs soule in hell was the cause why his flesh did rest in hope vers 26 27. the not leaving of his soule in the locall place of hell caused not his flesh to rest in hope but the not leaving of it in the grave and the not seeing of corruption for their soules which are left in hell shall also returne to their bodies and bee raised together with them Ergo. 3. That hell where Christs soule is not left is the place where corruption is to be seene for so one clause of the sentence is expounded by the other but in hell there is no corruption Ergo. 4. David when he said Thou shalt not leave my soule in hell spake of Christs resurrection Act. 2.31 but the not leaving of Christs soule in the infernall hell concerneth not the resurrection of Christs body Ergo David meaneth not that hell The third exposition therefore is which I preferre before the rest that Christs soule that is his life or person should not be left in the grave and so this place of the Psalme may bee expounded by the like Psal. 89.48 What man liveth and shall not see death shall hee deliver his soule from the hand of hell or the grave here the Psalmist himselfe expoundeth hell to be death where the soule that is the life lieth as it were hid and buried as Psal. 88.3 My life draweth neare to the grave sic Paul Fag annotat in Chaldaic paraphras in Pentateuch 8. Confut. Iacob goeth mourning to the grave not to hell BUt whereas Pererius yet further in this place concerning Iacobs descending c would have hell and not the grave understood for all goe not downe to the grave and Iacob did thinke that Ioseph was not in the grave being supposed to be torne of wilde beasts the contrary shall now appeare 1. This is a friuolous objection for the grave is not onely a pit or a hole made for the dead but any place where the body falleth to dust and corruption as Iob describeth it chap. 17. vers 13. The grave shall be my house vers 14. I shall say to corruption thou art my father vers 16. They shall lie together in the dust thereof even Ioseph also though he had beene torne of wilde beasts and rotted upon the earth should have had his grave 2. In saying all goe not to the grave he manifestly contradicteth the Scripture as is before alleaged What man shall deliver his soule from the hand of the grave Psal. 89.48 3. Hell in the old Testament is not taken otherwise than for a place of torment and punishment but neither Iacob not Ioseph went to any such place 4. This hell Iacob went unto with his gray head or haires Gen. 42.38 but the grave not hell is the place for gray haires 5. Lastly that sheol here signifieth the grave it is the opinion of Ab. Ezra whom Eugubinus Cajetanus Oleaster Vatablus follow and among the Protestants Fagius Mercer with others 6. Places of morall observation 1. Observ. That parents be not partiall in their loves toward their children Vers. 4. IOsephs brethren hated him because they saw that their father loved him Ambrose noteth this to have beene an over-sight in Iacob for preferring one of the brethren before the rest who if he in Ioseph loved and preferred his vertue should rather have concealed his affection for as hee well saith it is no marvell if brethren fall out for houses and land when Iosephs brethren hated him for a coat Ambr. lib. 2. de Ioseph Wherefore parents may learne how inconvenient a thing it is to bee partiall toward their children and by immoderate love toward some to exasperate and provoke the rest which the Apostle giveth warning of Fathers provoke not your children to wrath Eph. 6.4 2. Observ. A pitifull man will first offer himselfe to them that are in misery
Bellarmine inferreth that the Law Levit. 18.16 that a man should not marry his brothers wife was but a judiciall law not grounded upon the law of nature and abrogated by Christ and that it is not simply evill so to doe for then it could not be made lawfull by circumstance Bellar. de maâ—ri cap 27. Contra. 1. For a man of a lustfull and uncleane minde to take his brothers wife is against the law of nature and was never lawfull but in this case onely to marry her in obedience to the law and to revive the memory of the dead was not against the law of nature 2. If it had God who is above nature and who giveth law unto nature might in this case grant an indulgence and dispensation for those times 3. Like as then to kill was simply evill and forbidden in the commandement yet in the zeale of Gods glory to kill the wicked as Phinehes did the adulterer and adulteresse and Samuel the king of Ameleck was lawfull and commendable so notwithstanding that law in Leviticus which forbiddeth the discovering of the shame of the brothers wife Levit. 18.16 that is of a filthy and uncleane desire to marrie her it might be lawfull to doe it onely in this case to shew obedience to the law and love to the dead in raising up seed unto him which was not to discover their shame but rather to cover it in that the brother departed had by this meanes an heire to keepe his memory the woman had issue which was childlesse before 4. That this law which forbiddeth to marry the brothers wife was not abrogated by Christ appeareth by Iohns reprehension of Herod that it was not lawfull for him to have his brothers wife Mark 6. 2. Confut. Against the Anabaptists of the lawfull power of magistrates Vers. 24. LEt her be burnt This maketh against the opinion of the Anabaptists who deny that the Magistrate among Christians hath power to put any to death And lest it might be thought onely lawfull in the Old Testament and not in the new the Apostle confirmeth the same saying that the power beareth not the sword for nought and that he is the minister of God to shew revenge upon those that doe evill Rom. 13.4 Now whereas the Anabaptists object that place Matth. 5.38 Yee have heard that it hath beene said an eye for an eye a tooth for a tooth but I say unto you resist not evill c. Where Christ they say restraineth this power of revenging evill given by Moses to the Magistrate the answer here is readie that although this rule was first given to the Magistrate yet the Scribes and Pharises corruptly applied it to private revenge so that our Saviour in this place disanulleth not the law of Moses but speaketh against their corrupt gloses upon it 6. Places of Exhortation 1. Observ. How life is to bee counted a blessing Vers. 6. ER was wicked c. and therefore the Lord slew him Length of daies then simply and in it selfe is a blessing of God and the extraordinarie shortning and cutting off the daies is a curse the blondie and deceitfull man shall not live out halfe his daies Psal. 55.24 yet this is to be understood with certaine conditions and limitations 1. In respect of the times for long life more apparantly was accounted a blessing under the old testament when the people were fed and nourished with temporall promises but under the Gospel we must looke to spirituall 2. Generally upon all the blessing of long and judgement of short life is not shewed It sufficeth that for the demonstration of Gods mercie in the one and of his justice in the other some are exemplified 3. Short life is a blessing when men are taken away from troubles to come as Abiah was of Ierobohams house 1 King 14.13 And long life is a curse when it bringeth shame and dishonour with it as is seene in Cam Calvin 2. Observ. Not to post over the fault to others Vers. 11. HE thought thou lest he die as well as his brethren Iudah layeth all the fault upon Thamar as though her marriage had beene unluckie whereas it was wholly in his sonnes Thus Adam posted over his fault to Eve but wee are taught hereby to examine our selves and to finde out our owne sinne Muscul. 3. Observ. The pronenesse of our nature to sinne Vers. 16. HE turned to the way towards her Wee see in Iudah what mans nature is without the direction of grace how prone and readie hee was to commit this sinne and so carried headlong into it that hee spared not to give her his best ornaments for a pledge his Ring Kercheffe and Staffe Musculus Therefore that exhortation of Saint Paul is necessarie Flie from the lusts of youth and follow after righteousnesse faith love 1 Tim. 2.22 4. Observ. To feare God more than men Vers. 23. LEt her take it to her lest we be ashamed Ioseph feareth more the shame of the world in this case than the displeasure of God as many doe which are given to the filthie sinne of uncleanenesse Calvin But wee should remember what our Saviour saith Feare not them which kill the body but are not able to kill the soule c. Matth. 10.28 5. Observ. After repentance wee must not fall into the same sinne againe Vers. 26. SO he lay with her no more In this Iudah is to bee commended that having committed a sinne of ignorance hee would not fall into the same willingly againe Muscul. so true repentance worketh a detestation of the sinne repented of and godly sorrow bringeth a great care with it 2 Cor. 7.11 CHAP. XXXIX 1. The Method or Argument THis chapter setteth forth partly the prosperous estate of Ioseph in his master Pâ—tiphars house partly his affliction and humiliation in being cast into prison In the first 1. Wee are to consider the cause of Iosephs prosperitie the blessing of God Vers. 1 2 3. 2. The effect thereof the favour of his Master who committed all to his hand to Vers. 7. 3. Iosephs faithfulnesse againe to his Master in refusing to be entised to folly by his Mistresse whereto two reasons induced him the favour and goodnesse of his Master the feare of God Vers. 8 9. In the second 1. Is set forth the cause of Iosephs imprisonmenâ— the false accusation of his mistresse with the probable shew thereof in detaining first and then producing his vesture Vers. 10. to 19. 2. Then is set forth the affliction of Ioseph in being shut up in prison with the other malefactors Vers. 19 20. 3. The qualifying of his affliction in that the Lord so worketh with Ioseph that hee found favour also with the keeper of the prison Vers. 21 22 23. 2. The divers readings v. 1. One of Pharaohs Lords B. Courtiers T. Princes C. Eunuch caet see further for the divers readings of this word seris and tahâ—ch Gen. 37.36 qu. 29. qu. 30. At the hand of the Arabians C. Ismaelites caet
infirmity in Ioseph with Calvin 2. Neither with some excuse this fact and say it was iocosum mendacium a pleasant lie or in sport 3. Much lesse was it a purposed lie as though Ioseph should sweare to it by the life of Pharaoh for by that oath hee affirmeth not that they are spies but bindeth them to bring their brother Benjamin 4. Wherefore I thinke rather that Ioseph used here no lie at all 1. But not in that sense as R Salomon taketh it as though Ioseph had called them spies one way because they searched the next way into the land of Egypt out of Canaan and that they understood Ioseph another way for Ioseph expoundeth himselfe that he meaneth spies properly that they came to see the weakenesse of the land 2. Neither doth he speake in the opinion of others that they are counted spies but this thrice urging of that word sheweth that he spake as from his owne judgement 3. Neither doth he speake figuratively turning his finger to himselfe and that they spied out his weakenesse and abused his youth and simplicity when they sold him to the Ismaelites as Rupertus 4. But I rather thinke that Ioseph thrice spake not assertive by way of assertion or affirmation but probative and tentative by way of question to trie them which was no lie nor dissimulation at all as neither was that in our Saviour that to make triall of his disciples humanity made shew as though he would have gone further Luke 24. QUEST VIII Whether Ioseph had before forgotten his dreames Vers. 9. ANd Ioseph remembred the dreames which he dreamed of them 1. Not that Ioseph had either made small account before of his dreames seeing the contrary event in his imprisonment and other afflictions 2. Or that prosperity had made him to forget his former visions 3. But now when he saw his dreames to take effect he doth more lively remember them better understandeth them than before as it is said of the disciples that they understood not those things which were said of Christ at the first but after hee was glorified then they remembred that they were written of him Iohn 12.16 Calvin QUEST IX Whether Ioseph sweareth by the life of Pharaoh or therein did wel Vers. 15. BY the life of Pharaoh you shall not goe hence First some excuse Ioseph here admitting this to be an oath 1. Because in effect he did sweare by God who was the author of Pharaohs health and life 2. Some againe doe extenuate his oath that he sware in effect by nothing as Socrates used to sweare by a goose or dog Zeno by the Caper tree to shew the vanity of the heathen that used to sweare by their Gods but it is not like that Iosâ—ph set so light by the health of Pharaoh as Augustine well noteth an bono fideli servo vilis fuerit salus Pharaonis 3. Some would excuse it because Iâ—sâ—ph was not in good earnest but did all this in a friendly kind of dissimulation but as it is not lawfull to lie in jest so much lesse to sweare in jest Secondly they that denie this to have beene an oath 1. Some say it was but a vehement kind of obtestation as Moses calleth heaven and earth to witnesse Deut. 30.19 and as a man may contest by his faith by his head and such like Calvin But yet this will not helpe for our Saviour condemneth whatsoever in our speech is used beside yea or nay Math. 5. that out of Deut. is a patheticall compellation of the creatures to be witnesse against the people of their ingratitude and disobedience which is much unlike this case here 2. Some hold this speech of Ioseph to be an execration as if he should say he wished Pharaoh no otherwise to live than he would doe as he said Thom. Aquinas But Ioseph was more reverent and respective of Pharaohs health and life 3. Iunius saith it is a constant kinde of affirmation used both among Christians and others and will have it like to those asseverations 1 Sam. 2 2â— O my Lord Anna saith to Eli as thy soule liveth and Abner saith to Saul as thy soule liveth O king I cannot tell 1 Sam. 17.55 and as the use was to sweare by the soule of the Emperour as he alleageth out of Vlpianus But herein I cannot consent unto that learned man for in those phrases they alwayes either protested by themselves in the first person as 2 King 6.31 God do so to mee and more also or by those to whom they speake in the second person as in the examples given in instance and therefore the case is not all one with this And concerning that use to protest by the Emperous soule though it continued under Christian Emperors yet it is certaine that it was taken up before in the time of Idolatry when they ascribed divine honours to their Emperors 4. Wherefore I rather incline to thinke that this kind of speech to say by the life of Pharaoh was used commonly in Egypt as an oath partly of flattery partly of superstition in ascribing too much to their Kings which use they seeme to have derived from the Hebrewes that as they used to sweare vivit dominus the Lord liveth so they Pharaoh liveth and the Hebrewes write that to this day it is a law among the Egyptians that he which falsly sweareth by the kings head in a pecuniarie matter shall be put to death Perer. yea and the imperiall law is that he which did commit perjury swearing per genium Imperatoris by the soule or spirit of the Emperour should be beaten with clubs and it should be written over his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweare not rashly Iun. ex Vlpian But yet Ioseph in this place of purpose sweareth not but by the common use and custome spake as the rest did as it appeareth by his twice using of the same words together like as in our English tongue many suddenly will say Mary having no intent to sweare which notwithstanding at the first I thinke was taken up as an oath by the name of Marie And beside Ioseph doth conforme himselfe of purpose to the Egyptian phrase that his brethren should not suspect him to be an Hebrew which they might easily have done if he had said as the Lord liveth Therefore although Ioseph may be somewhat herein excused yet can he not be cleared or justified but that living among a superstitious people he was somewhat polluted also by their manners Mercer Genevens annot in the great Bible and so Iosephs brethren did take it that he charged them with an oath QUEST X. Whether Ioseph did forsweare himselfe Vers. 16. BY the life of Pharaoh yee are but spies It might seeme that Ioseph here did forsweare himselfe because they were indeed no spies 1. It doth not satisfie to say he did not forsweare because there is no mention made directly of God for though we ought onely to sweare by the name of God yet he that sweareth faâ—sly
dwell by the sea are most given to corrupt manners 1. Because of their wealth which maketh them proud 2. Their situation which ministreth occasion of robberies and pyracies upon the seas 3. Because of their trading with other countryes and therefore Plato in his common-wealth would not have the Metropolis or chiefe citie neere unto the Sea by ten miles as Eusebius sheweth that Ierusalem was situate Libr. 12. de praeparat c. 27. ex Perer. 4. I omit here Ambrose allegorie that compareth the Church to Zabulun which is situate upon the sea of this world subject to much trouble seeth the wracke of Heretikes Pagans Iewes is occupied in spirituall merchandise in transporting and bringing men to the kingdome of God Iacob hath no such meaning here but only sheweth how well Zabulun should bee situated for trafficke as Moses afterwards said Rejoyce Zebulun in thy going out that is in thy prosperous voyages Deut. 33.18 QUEST XVI Of Isachars sloth and love of ease Vers. 14. ISachar shal be a strong asse c. 1. The Chalde paraphrast giveth a contrary sense that Isachar shall subdue provinces and dispeople the inhabitants whereas Iacob sheweth that by reason of their sloth they shall become tributarie 2. Some Hebrews understand this couching like to an asse of their great labour and studie in the law as out of this tribe came men that had understanding of times to know what Israel ought to doe 1 Chron. 12.32 but this is but an inforced interpretation 3. Isachar then is compared to a strong asse not lying betweene two bounds that is the sea of Galilee on the one side and Thabor on the other as Mercer but couching betweene two burthens as the word mishâ—hat is better translated because an asse yeeldeth his backe to the burthen and willingly beareth it and plyeth his provender notwithstanding his burthen so Isachar should labour as an asse in tylling of the ground and give himselfe to sloth at home and doe no exploit abroad as Moses saith and thou Isachar in thy tents Deut. 33. That is hee would not willingly be drawne from home but rather choose to redeeme his ease and quietnesse with any tribute imposition or other burthen that should be laid upon him Iun. QUEST XVII How Dan should judge his people Vers. 16. DAn shall judge his people c. 1. In that Dan is placed next who was the sonne of Bilha Râ—chels maid and Nephtali was the other but Gad and Asher come betweene the reason may be for that their 〈◊〉 did so fall out together in the land or i◠〈◊〉 like that Iacob did not tie himselfe to any order in the setting downe of his children Mercer 2. This prophecie is unfitly applied to Antichrist that he should be as a serpent biting the horse heeles as Perer. for that Antichrist shall not come of Dan it shall be shewed afterwards among the places of confutation neither 〈…〉 understood of the tribe onely in generall that it should be counted as one of the tribes Calvin nor yet of Sampson onely as the Hebrewes who caused the rider to fall back wards when he pulled downe 〈◊〉 house upon the Philistiâ—â— But it is both understood of the whole tribe in generall how by subtilty they should inlarge their bounds as we may see Iudg. 18. with a speciall reverence to Sampson who of Dan judged Israel 20. yeares and by subtilty unawares did assault the Philistine and therefore is compared to a Lion leaping out of Bashan for his prey Deut. 33 2â— so that this is set downe as an honour to the tribe of Dan that as out of other tribes foure onely excepted Ruben Simeon Gad Asher so out of Dan should arise one that should judge his people Chalde Paraph. Iun. QUEST XVIII What salvation Iacob looketh for Vers. 18. O Lord I have waited for thy salvation c. 1. The meaning of which words is not that he desireth to be preserved from the craft of Dan as before he said of Simeon and Levi into their secret let not my soule enter vers 6. Olanster 2. Nor yet doth Iacob correct himselfe as though he had taken Sampson for the Messiah for seeing by the Spirit of Prophecie what great deliverance he should bring to Israel and therefore now sheweth that he expecteth another Saviour Rupert Lyrâ—â—us for Iacob did know that the Messiah should come of Iudah and not of Dan. â— Neither yeâ— saith hee thus to convince the Jewes of errour which in time to come should take Antichrist for the Messiah teaching them to expect the true Messiah Perer. for there is no such feare that the Jewes should take Antichrist which is the Pope with his idolatrous corporation for their Messiah 4. Therefore Iacob foreseeing the double dangers which the tribe of Dan should be subject unto both temporall in being oppressed of their enemies as they were of the Ammorites Iudg. 1.24 and spirituall in being corrupted with idolatry Iudg. 18. Iacob prayeth for Gods gracious assistance and deliverance Iun. looking also to the Messiah in whom the deliverance and redemption of his Church is accomplished QUEST XIX Of the victorie of Gad. Vers. 19. GAd an host of men shall overcome him c. 1. Iacob alludeth much to his sonnes names as before he said Dan shall judge his people whom Rachel so called because the Lord had judged on her side Gen. 30.6 which is derived of don to judge so here also in another sense reference is made to the name of Gad which signifieth an host or armie 2. Some doe understand this prophecie of Iepthe of his good successe against the Ammonites Iudg. 11. whom they thinke to have beene of the tribe of Gad because he was of Gilead where the Gadites inhabited 1 Chron. 5.16 Cajetan Contra. Iepthe is rather to be thought to have beene of the tribe of Manasses because Gilead was his father not Gilead the sonne of Machir the sonne of Manasses but another of the same name and kindred and the children of Manasses had the halfe of Gilead in their lot as the Gadites had another part Iosâ— 13.31 3. Some doe expound this prophecie of the Gadites marching with the rest of the tribes against the Canaanites and their returning backe againe over Jordan to their owne possessions so Hierome and the Chalde Paraphrast but this was not peculiar to the Gadites for the tribe of Ruben and the halfe tribe of Manasses went also before their brethren as well as Gad neither in this their exploit were they overcome but had prosperous successe against the Canaanites 4. This prophecie then is rather to be preferred to the divers conflicts which the Gadites had with the Hagarenes with Iethur Naphish and Nâ—dab whom at length they overcame when as they carried from them 50000. Camels and a great prey of cattell beside 1 Chron. 5.20 Iun. Mercer This also is agreeable to the prophecie of Gad comparing him to a Lion that catcheth for his prey the arme with the head Deut. 33.20 5.
of Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the
a commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the
account of them In the Apostles times Iarchas among the Indian Drachmanes Tespesion among the Gymnosophists of Aethiopia excelled in this kinde and Simon Magus was in that time But Apollonius Tyaneus in Domitians time went beyond them all 5. And what might be the cause that these Diabolicall studies received such liking in the world Plinie declareth because this Magicall profession borroweth of three notable Arts Physicke or Medicine the Mathematikes and a colour or shew of Religion is the third and thus mens mindes were bewitched therewith But whosoever was the minister and instrument to set abroach these impious Arts Satan was the author and inspirer of them for he was a lier from the beginning and when hee telleth a lye hee speaketh of his owne as our Saviour saith Ioh. 8.44 Porphyriâ— also confesseth as much that the mysticall knowledge of these things came first from the spirits themselves Quibus rebus gaudâ—ant quibus alligantur dâ—i hominibus significarunt ad haec quibus rebâ—s ipsi cogantur qua illi offerenda sint c. The Gods hee meaneth such Gods as Magicians worship themselves signified unto men what things they were pleased with and with what they are bound and further wherewith they are forced and what is to bee offered unto them Ex Perer. Which testimonie of Porphyrie by the way sheweth what we are to thinke of those usuall receits against witchcraft as in scratching the Witch burning of some part or seething of the urine and such like that these were Satans owne revelations at the first in making carnall men beleeve that he is bound with such things QUEST X. Who were the ringleaders and chiefe of the Egyptian Magitians BUt if further it be inquired who these Magicians were 1. Saint Paul sheweth that the principall of them were Iannes and Iambres 2. Tim. 3. which Paul had either by some certaine tradition or by inspiration for in Scripture their names are not found so thinketh Chrysostome Theodoret and Theophylact upon that place It seemeth that some Heretikes afterward by occasion of these names framed a booke of Iannes and Iambres which Origen and Ambrose count among the Apocryphall bookes and of hid authority 2. Other forren Writers also have made mention of these two Iannes and Iambres as Nuâ—enius Pythagoricus as Eusebius reporteth writeth that these two resisted Moses whom he calleth Musius the Captaine of the Jewes Plinie also calleth them Iamne and Iotape whom hee saith were many thousand yeeres after Zoroastres wherein he is deceived for from Abrahams birth which was in the time of Ninus when Zoroastres flourished were not above 500. yeeres 3. But that seemeth to bee very strange which Palladius reporteth in the life of Macarius if it be true that whereas Iannes and Iambres in their life had made them a sepulchre in a pleasant place set with all manner of fruitfull trees and therein made a fountaine of water which place was kept by evill spirits Macarius having a desire to see this place and approaching thither was met with 70. Devils in divers shapes gnashing their teeth and running upon him but he not affraid passed along and came to the sepulchre where the great Devill appeared unto him with a naked sword shaking it at him and there he saw a brasen bucket with an iron chaine wasted and consumed and pomegranates dried having nothing in them Wee may worthily suspect that some Friers finger hath beene tempering with this fable as in other reports of the Saints lives to get credit unto them with fained miracles QUEST XI Whether things done by magicall enchantment are in shew or in truth NOw it followeth to shew by occasion of this conversion of rods into serpents wrought by these Egyptian Magitians whether such things done by magicall inchantment are verily so effected or but in shew and appearance only 1. It cannot bee denied but that many apparitions brought forth by sorcery are meere illusions as the transforming of Vlysses companions into divers shapes of beasts so the Arcadians are said by swimming over a certaine river to bee turned into wolves Augustine writeth of certaine women in Italy that by giving certaine inchanted cheese unto passengers changed them into beasts and used them to carry their burdens for a time The like Philostratus reporteth of Apollonius that as he sat at the table brasen men served them with drinke and filled the cups like butlers and how the image of Memnon in Egypt as soone as the Sunne rising shined upon the mouth began to speake and how Vespesion the chiefe of the Gymnosophists in Aethiopia caused an elme with a low and soft voice to salute Apollonius So to this purpose in the Cannons mention is made of certaine women that were so deluded of Satan that they thought they did ride in the aire in the night and were brought unto a pleasant place where they did feast with Diana and Herodias 2. These and such like were but done in conceit and imagination for the Devill cannot in truth bring forth the substance of Lions and such other beasts which cannot come without generation and not at once but in continuance of time they come to their growth and seeing to speake and worke are actions incident to man they cannot bee performed in truth by images and dead things And whereas they have seemed by Magike to raise up the dead as is also written of Apollonius that is beyond the Devils power for the soule being immortall the Devill hath no command over it it is in Gods hand and though he had yet can he not prepare the body being without naturall heate and life to bee a fit and apt instrument againe for the soule 3. Yet notwithstanding that some workes of Magicians are counterfeit it followeth not that all should bee so the Scripture sheweth that a false Prophet may shew a signe or wonder that may come to passe Deut. 13.1 Apollonius principles and receipts were currant through the world whereby they used to stay the inundation of waters and incursion of wild beasts which Iustinus Martyr thinketh might bee done by the great skill which hee had in naturall things The Roman histories remember how Claudia Vestalis to prove her chastity did move a ship her selfe alone tying her girdle to it that many men and oxen could not stirre So Tucia another vestall Virgin for the triall of her chastity carried water in a fieve from the River Tibris unto the Capitoll Plin. lib. 28. cap. 2. These things seeme verily to have beene so done but by the operation rather of Satan to keepe the prophane Gentiles still in blindnesse and unbeleefe than by the ministry of the good Angels as thinketh Thomas Aquinas ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan it is evident by these two reasons first because Satan by the subtility of his nature and long experience hath great knowledge of naturall things he knoweth their
libertie to exercise his power like as hee ran upon the heard of swine and cast them all headlong into the sea so hee were able to force men into many dangers both of their bodies and soules Ex Perer. Beside this absolute limitation and restraint of Satan when God doth stay him from working there are two other kindes of inhibiting for neither hath Satan such free scope to exercise his rage upon the faithfull as hee hath power to worke upon the children of disobedience for they are his proper subjects and in them the God of this world blindeth their mindes 1. Cor. 4.4 and they are taken in the snares of Satan at his pleasure 2. Tim. 2.26 But over the faithfull hee hath no command to delude deceive or seduce them neither to invade them at all without speciall liceâ—ce from God as Iobs tentation sheweth And againe though the Lord for some causes best knowne to himselfe doe give him leave to trie his children yet God so qualifieth his assaults and tentations as that they effect not that which Satan intendeth but are disposed of to that end which the Lord propoundeth as Satan desired to winnow Peter as wheate and thorowly to have sifted him but Christ upheld him that his faith failed not Luk. 22.31 32. and that his tentation tended not to his subversion Concerning this threefold limitation of Satan I thinke it not amisse here to adde the sentence of Augustine For the first that Satan cannot doe what he would but his power is restrained he thus writeth Si tantum posset nocere diabolus quantum vult non aliquis justorum remaneret If the Devill might hurt as much as he would not any of the just should remaine For the second that Satans power is more free and absolute over the wicked he thus saith In fili is diffidentiae tanquam in suis mancipus operatur quemadmodum homines in pecoribus In the sonnes of unbeliefs he worketh as in his owne vessels as men upon their cattel Againe Sicut homo de pecore suo facit quod vult de alienâ— pecore ut faciat expectat sibi dari potestatem ab eo cujus est As a man doth what hee will with his owne cattell but with another mans he cannot doe any thing but expecteth first that leave be given him of the owner For the third that when the Lord permitteth Satan to assault his owne servants yet he moderateth the action that Satan worketh not his will upon him but what he intendeth for their destruction the Lord directeth to be onely for their probation Augustine also thus inferreth Vtitur Deus Angelis malis non tantùm ad puniendos malos ut in Achab sed etiam ad probandos manifestandos bonos sicut fecit in Iob God useth evill Angels not only to punish the wicked as in Achab but to prove and make knowne the good as he did in Iob. Thus then is this point determined 1. The Devill hath not now such power as before his fall as Augustine saith Sunt nobis potentiores neque tamen tam firmi nunc sunt ac si in pristino statu permansissent They are mightier than wee are but yet not so strong as if they had remained in their former estate 2. The good Angels have greater power in working upon the creatures than the evill Augustine In haec Angelis longe amplior potestas est bonis malâ— quamvis major bonis The Angels both good and bad have greater power than man over these inferiour creatures and yet the good have greater power than the evill 3. Satans power is limited he doth not what hee will 4. The Devill hath more command over the wicked than power over the righteous 5. When hee practiseth against the righteous yet his malice is restrained God turneth the tentation to that end which shall be to his glory and the good of his children From hence may bee inferred two conclusions first that righteous and faithfull men are not altogether freed from the assaults and invasions of Satan as S. Paul felt in himselfe the pricke of the flesh the messenger of Satan sent to buffet him 2. Cor. 12. And as hee may trie them with spirituall tentations so also he may if God permit torment them with corporall vexations as Iobs example sheweth and to this purpose Augustine concludeth well Contra mulâ—iformes daemonum incursus quis sua innocentia fidit c. Who can trust upon his innocencie to be defended against so many incursions of the Devill seeing that they many times vex infants then whom nothing is more innocent The other conclusion is that although Satan may set upon the members of Christ yet hee cannot hurt them he may enter into the lists with them but not overcome them the Serpent may bite the heele but Christ hath broken his head and as our blessed Saviour saith of himselfe The Prince of this world commeth and hath nought in me Ioh. 14.30 So neither by Gods grace hath he any part in us that are the members of Christ. Augustine doth notably touch this point in this manner Fortior quis est aut corpore c. One may be said to be stronger either in body as an horse is stronger than a man or in minde as the reasonable creatures than the unreasonable and in affection and disposition as the just man more than the unjust or in power and authority as the Captaine stronger than the souldier by the first of these wayes potestas datur deterioribus in meliores the worse may have power given them over the better for the proofe of their patience and so he concludeth Principes illi in re inferiore superant in potentiore superantur fideles enim mente firmiores sunt infirmiores corpore Those principalities he meaneth the spirituall powers are superiours to us in things inferiour but they are in things superiour weaker the faithfull are stronger in minde and more infirme in body QUEST XIV Whether the Devill by his owne power can raise thunder and lightning HItherto it hath beene shewed what Satan is able to doe in that immediate action of moving and transporting himselfe and other creatures from place to place it followeth to shew wâ—at power he hath in the other mediate action which is done by the meanes and instrument of the creâ—â—ures But here ariseth a question fit to bee discussed whether the Devill by his owne power can raise tempests windes thunder lightning as Pererius thinketh he can by warrant of the story of Iob where Satan brought downe lightning upon Iobs sheepe and raised winde whereby the house was overwhelmed upon Iobs children Perer. in 4. disput in cap. 7. Num. 34. But herein I must needs dissent from Pererius though I finde that Augustine inclineth to the same opinion for thus he writeth In libro fidelissimo legimus diabolum potuisse ignem de coelo demittere We reade in a most faithfull booke that the
Pompeius the successe of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or
the kingdome of darkenes should be divided which argument our Saviour useth in the Gospell to shew that he did not cast out devils by the power of Satan 6. Wherefore the best interpretation is that by the finger of God they understood the power of God as the heavens in the Psalme are said to be the worke of his fingers sic Thostatus Lippoman So also is the hand of God taken 1 Sam. 6.9 And hereby is insinuated the great power of God if these horrible plagues were but the worke of his fingers that is an effect of his smallest power what are the workes of his arme and handes when hee sheweth his mightie power for so that which one doth easily or with small labour he is said to doe with his finger as the phrase is used of the Pharises in the Gospell that they laid heavy burdens upon others and would not themselves stirre them with their finger And indeede these plagues of Egypt if they be compared with Gods great workes as the universall floud brought upon all the world the destruction of Sodom and Gomorrha they will appeare to be but workes of Gods fingers in comparison of his whole hand Simler Perer. QUEST XVII Whether the sorcerers had any feeling of Gods power BUt now it will further be inquired whether these sorcerers thus spake as having any knowledge of God or feeling of his power 1. Some thinke that they used this pretence of words to satisfie Pharaoh that was angrie with them because they could not doe now as before and to excuse their want of power Cajetane But it seemeth rather seeing the Sorcerers were indeede hindred and controlled that they spake as they thought 2. Lyranus thinketh that they had no thought at all of God but that they understood the power of some superiour devill And his reason is that if they had in truth confessed and acknowledged the power of God they would not afterward have resisted Moses as it appeareth they did for they were smitten with botches and biles in the sixt plague cap. 9. Contra. But this is a weake argument for though they had at this present some sense of Gods power yet they might afterward returne to their former obstinacie as Pharaoh himselfe would one while seeme to relent and eftsoone be hardned againe and Nebuchadnezzar who upon the interpretation of his dreame by Daniel acknowledged the true God Dan. 2. yet presently after setteth up Idolatrie Perer. 3. Some as is shewed in the former question did thinke that the Magicians had some knowledge and speciall revelation not only of the power of God but of his spirit and so consequently of the Trinitie but such a particular knowledge cannot be ascribed unto them 4. Therefore I thinke rather that for a time they seeing their power hindred did indeede and as they thought acknowledge Gods power that Pharaoh might thereby be left inexcusable Iun. but this knowledge was soone againe obscured by the malice and obstinacie of their heart QUEST XVIII By what power Sorcerers do worke NOw whereas they confesse that Moses wrought by the finger of God they therein evidently bewray that they themselves did not worke by God This therefore shall briefly be made plaine and maniâ—est that Magicians and Sorcerers doe not worke wonders by any divine humane or naturall or Angelicall power I meane the good Angels but Satanicall and Diabolicall 1. These spirits whom they confederate with do require of them divine worship and that affectation of divine honour which they began in heaven and obtained it not being cast downe from thence they seeke to compasse in earth but good Angels refuse to be adored and worshipped as the Angell that appeared to Iohn Revel 22. 2. Sorcerers are men of an impure and wicked life and they use their enchantments to wicked purposes as to theft adulterie murther but good Angels do neither favour wicked men neither will bee assistant in any wicked worke 3. Magicians use to threaten the spirits to enjoyne them certaine impossible things if they come not when they are called but men can exercise no power neither can have any command over the good Angels 4. if it bee objected that Magicians doe often cast out devils but Satan doth not cast out Satan as our Saviour saith for then his kingdome should be divided and could not long stand To this it is answered that our Saviour speaketh of such casting out of devils as is done with power when Satan is violently dispossessed not of such when hee giveth way of himselfe by some compact and contract with the Conjurer And as Augustine saith our Saviour meaneth the perfect ejection of Satan when hee is cast both out of the bodie ad soule But when any seemeth to be cast out by a Satanicall power he goeth out of the bodie that he may more strongly possesse the soule which is indeede no casting out 5. That Sorcerers doe worke by the power of Satan themselves are the best witnesses for Porphyrius who was a great Magician as Eusebius noteth him doth confesse that the devils themselves whom he calleth gods doe signifie unto men quibus rebus dij cogantur qua illis offerendâ— sunt c. with what things the devils are forced and what is to be offered unto them what daies they should chuse what signes and images thâ—y should make and such like And Eusebius further setteth downe to the same purpose an epistle written by Porphyrius to Aâ—ebonus the Egyptian wherein he propoundeth nine inexplicable doubts as he calleth them about Magicall practices 1. How Magicians doe invocate the spirits as their superiours when they command them as their inferiours 2. Why the spirits of Magicians bid men to be just when as they being called upon and sent doe many wicked things 3. They will not heare the Conjâ—rer unlesse hee abstaine from venerie and yet they being sent doe inflame to venerie and unlawfull lust 4. They prescribe their disciples when they are about invocation to abstaine from eating of flesh and yet themselves delight in the smell and bloud of sacrifices 5. They will not have him that hath touched any dead thing to use any Magicall practice and yet many magicall enchantments are practised with dead things both beasts and men 6. They doe terrifie the spirits in their invocations with threats as if they answere not they will reveale the mysteries of Isis and deliver Osiris members to Typhan but how can spirits be feared with threats 7. They use ridiculous invocations as thus they call upon their spirits Thou which camest forth of the slâ—â—e of the earth which hast thy seate in the lake which canst change thy shape every houre which kind of prayers spirits should seeme not to regard 8. They use barbarous and strange words as though the spirits understood only the Scythian or some other barbarous tongue 9. Seeing spirits are insensible and incorporeall how then can they be allured with sensible and corporall things These are Porphyries
doth not here signifie the Sabbath which was the seventh day but it is taken for any festivall day of rest and may here bee translated the morrow after the rest Iun. because upon the first day of the pasch they were commanded to rest 5. This they did in presenting their first fruits unto God both for remembrance of that time when they came out of Egypt which was in the moneth Abib the moneth of new fruits as also to stirre them to bee thankfull unto God and to acknowledge him to be the giver and author of their abundance and plentie Pererius QUEST XXVI Whether the seventh day were more solemne than the first Vers. 16. ALso in the seventh day shall bee an holy assemblie Here the solemnitie of the first and seventh day seeme to be alike But Levit. 23.8 the Latine translator readeth thus Dies septimus erit celebrior sanctior The seventh day shall bee more solemne and holy Unto this objection divers answers are framed 1. It is called holier because this day is by speciall words called a day of restraint or of a solemne assemblie Deut. 16.8 Wherein it being the last day of the Feast there was a great assemblie of the people gathered together to praise God So in the same sense the last day of the Feast of Tabernacles is called the great day Ioh. 7.37 2. Others answer that it was greater not in comparison of the first day but of the other comming betweene Lyran. 3. But the best answer is that in the originall there is no degree of comparison but as it is said of the first day there shall be therein an holy convocation so it is said of the seventh Thâ—â—e shall bee an holy assemblie or convocation Perer. So here a question is moved questionlesse and needlesse 4. Now the reason why the first and the seventh day were more solemne than the rest may be this because on the first day of the Passeover they went out of Egypt and on the seventh day they passed through the red sea and these two dayes in remembrance of these two great benefits they kept with greater solemnitie this generally is the opinion of the Jewes and the reasons to confirme it may be these two first because as in the first day there was an holy convocation so also was there on the last when Moses and all Israel gave solemne thanks unto God Exod. 15. And beside the manner and order of their travell agreeth thereunto for on the 15. day they came to Succoth on the 17. to Ethom to Pi-hahiroth or the mouth of Chiroth on the 18. day there they staied where Pharaoh overtooke them the 20. and the night following they went over the red Sea Iunius QUEST XXVII Why the seventh day is called a day of restraint Deut. 16.8 BUt whereas it is said Deut. 16.8 on the seventh day of the paschall solemnitie shall be a restraint oâ— solemne assemblie where the Latine translator readeth collecta there shall be a collection here ariseth a question about the meaning of these words 1. They which defend this translation some doe expound it of the collection which was made toward the expences of the temple Thomas But against this sense both Lyranus his reason may bee urged because the morrow after the pasch it was lawfull for the people to returne home Deut. 16.7 and therefore it is not like that collection was made after their departure as also Paulus Burgensis sheweth out of the sentence of the Hebrewes that collection was used to be made for the temple throughout all Palestina upon the first day of the twelfth moneth Pererius also alleageth that place 2 Chron. 7.8 that Salomon Fecit die octava collectam Made a collâ—ction upon the eight day but saith he it is not like that so rich a King as Salomon made any collection of mony Therefore Pererius interpreteth it of the solemne collection and gathering together of the people upon that day to give God thanks solemnely and publikely for their mightie and glorious deliverance out of Egypt But all this businesse will soone be at an end if the vulgar Latine interpretation be refused as not so agreeable to the originall word which signifieth rather a restraint as even now shall be shewed 2. The Septuagint also are as wide which doe translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the going out because then the Feast was at an end but this is not the meaning of the word though it be true that then the people were dismissed as Salomon upon the eight solemne day of the Feast of Tabernacles sent away the people 1 King 8.66 having kept that day as a time of restraint 2 Chron. 7.7 at even he gave them leave to depart for so these places are reconciled 3. Therefore the meaning rather is that it was a time of restraint the people were kept and restrained from worke upon that day so the word ghatzer signifies to forbid or restraine Lyran. Montan. Iun. And though the first day also were a day of restraint wherein they were forbidden all worke save about their meat yet it seemeth that this was the greater day being the conclusion and determination of the Feast as these two are joyned together the last and great day of the Feast Iohn 7.37 as iâ— shewed before QUEST XXVIII Why he which did not eat unleavened bread was to be cut off Vers. 19. THat soule shall be cut off from the congregation of Israel 1. Some doe expound this onely of the capitall punishment that such as neglected or contemned this observation of unleavened bread should be put to death and so is this phrase taken Exod. 30.33 and 31. vers 14. and in other places Simler Piscat But though it be not denied that in some places this phrase to bee cut off from Israel signifieth onely the taking away of the life of the offender as in the places given in instance yet alwayes it is not so taken for Genes 17.14 it signifieth the cutting off from the societie and the communion of the Saints both in this life and in the next as may appeare by the reason there given because he hath transgressed my covenant 2. Neither is it referred onely to the spirituall punishment as Osiander expoundeth this place by that of the Apostle that he which eateth and drinketh unworthily eateth and drinketh his owne damnation 1 Cor. 11.29 for under the law the punishment of death was used in the like transgressions in the contempt of the law as for violating the Sabbath 3. Therefore this sentence pronounced against such contemners includeth a penaltie both upon the bodie and the soule and of this strict severitie two reasons may be given the one from the authoritie of the law-maker God that gave us both bodies and soules and all other good things beside hath power to make lawes both to binde the bodie and the soule and the contempt of his Commandements is worthie of capitall punishment the other reason is taken from
darknesse and the dayes begin to be longer than the night so then Christ brought light to the world the light of righteousnesse which chaseth away the darknesse of our sinnes Rupert 2. As in March all things began to revive and spring againe so Christ brought life and refreshing to the world Ferus 3. It was a generall received opinion among the Jewes that the same time that the Israelites were delivered out of Egypt the deliverance which they expected from the Messiah should be accomplished Aâ—doe Masius in 5. Iosh. And so accordingly Christ the true paschall lambe was slaine in the Feast of the Passeover 4. The fulnesse of the Moone sheweth the fulnesse of time when the Messiah should come Rupert 5. The eating at even signifieth that Christ should suffer toward the end of the world Simler Secondly in the tenth of this moneth let every one take a lambe Like as the lambe was set apart foure dayes before upon the tenth day of the moneth so our Saviour came to Jerusalem upon the tenth day of the moneth five dayes before his Passion for upon the sixt day before Christ came to Bethanie Ioh. 12. and the next day he went to Jerusalem Ferus 3. The lambe signifieth Christ as Iohn Baptist calleth him the lambe of God that taketh away the sinnes of the world Ioh. 1.29 unto whom all the properties of the lambe doe most fully agree 1. The lambe is taken from the flocke so Christ tooke the nature of men in all things like unto us sinne only excepted Ferus It was a lambe without blemish so was Christ without sinne Simler A male to shew his strength Iun. of a yeere old not above but under it might bee to shew that Christ died at a full and perfect age Pellican Beside Christ is resembled to a Lambe for his patience he was as asheepe before the shearer not opening his mouth Simler for his innocencie Ferus And as a Lambe cloatheth so are wee cloathed with Christs righteousnesse Hierom. As the Lambe feedeth so are wee nourished spiritually by the body and bloud of Christ. Simler 4. The bloud of the Lambe was a most lively type and figure of the bloud of Christ 1. As they were delivered from the temporall death of the plague of the first borne so are wee redeemed by the bloud of Christ the undefiled Lambe 1. Pet. 1.19 Iun. 2. The bloud was sprinkled or stricked with hyssope upon the doore postes so the bloud of Christ doth not profit us unlesse it be sprinkled upon our hearts by faith Calvin 3. It was stricked upon the doore postes that we should at all times both going out of our houses and entring in thinke upon the passion of Christ and it was laid upon the upper doore poste to shew that we should not be ashamed of Christ. Pellican 5. The Lambe must be eaten whole so whole Christ must be received and acknowledged God Christ and man Christ perfect God and perfect man consisting of body and soule both the doctrine and life of Christ Pellic. Ferus The Arrians divided the Lambe that denied his Deity the Maniches that impugned his humanity the Apollinarists denied Christ to have a soule or rather it signifieth our perfect conjunction with Christ Iun. 2 The eating of unleavened bread signifieth the laying aside of the leaven of malice and wickednesse and that we should keepe our feast with the unleavened bread of sincerity and truth as the Apostle expoundeth it 1. Cor. 6.8 3. The sower herbes signifie the afflictions that accompany the crosse of Christ. Iun. 6. Vers. 11. Thus shall yee eat it 1. By the girding of the loynes some understand the bridling of the affections Gregor Pellican rather it sheweth we should be ready for the Lords service as they which are prepared for their journey Philo as the Apostle saith Stand therefore your loynes girded up Ephes. 6.12 Borrh. 2. The putting on the shooes with Gregory signifieth the imitating of the examples of the Saints departed as the shooes are made of dead skinnes but this is too curious Pellican would have it to signifie our passing thorow this world where we have no abiding City rather it sheweth that wee should be armed and prepared to walke through the crosses of this life and not to bee offended with the troubles which follow the Gospell but as the Apostle saith wee should bee shod with the preparation of the Gospell of peace Borrh. 3. By the staffe in hand Pellican understandeth the enduring of labour Philo direction to guide us in the way Ferus and Iunius better the word of God whereby we are both guided and strengthened in the way Gregory the pastorall duty but the use is more generall than to belong to one calling 4. They are bid to eat it in haste which with Gregory signifieth ad solemnitatem patriae caelestis aâ—â—â—lare to long for our heavenly country as they made haste to goe to Canaan as the Apostle saith I desire to be dissolved and to be with Christ. Some understand it of that feare which they are in which doe things in haste and there it is good semper pavidâ—m esse ne in presumptione securâ—tate pâ—rielitamur alwayes to be fearefull lest bâ— security and presumption we should be indangered Pellican Some doe thus apply it Celeriter relinquendum esse Satana regnum that the kingdome of Satan must speedily bee left Borrh. Ferus beside the two first collections Festinâ—re nos faciant duo desiderium timor Two things cause us to make haste desire and feare addeth a third that as they were bid thus to be in readinesse at what houre of the night soever there should be a cry raised in Egypt Sic semper parati simus quasi omni hâ—ra nobis ex hoc mundo exeundum sit So we should be alwayes ready at what houre soever we are to depart this world But this ceremony betokeneth generally our readinesse and promptnesse to Gods service violentes esse rapere regnum Dei that wee should as it were take the Kingdome of God by force as our Saviour sheweth Matth. 11. Iun. in Analys QUEST XLI How Pharaoh is said here to have called unto Moses Vers. 31. ANd he called to Moses and Aaron 1. Ferus here well noteth Impii non evigilant nisidum judicium Dei sentiunt The wicked awake not till they feele the judgements of God Pharaoh is not so much awakened out of his sleepe as his hard heart is awakened 2. Now he granteth whatsoever they had said before making no reservation or exception of any thing as he had done Simler So wee see that terror and feare are the invincible weapons of God whereby Tyrants are constrained Pellican 3. This was Sera sed non seria animi demissiâ— This submission of his minde though it came at the last it came not in truth Borrh. for Pharaoh repented him afterward 4. Not onely Pharaoh thus called to Moses and Aaron but likewise Pharaohs servants
than Moses by 13. or 14. yeares being then a maid of discretion when Moses was an infant exposed in the river who stood by to see what became of the child and went and called Moses mother to be his nurse Moses then being at this time 80. yeares old Miriam could not be under 90. at the least and then was Caleb but 40. when he was sent to search the land Iosh. 14.7 therefore it is not like that these two were married together especially considering that Caleb had another wife before 2. Againe this Hur was now a grave man and fit for government for to him and Aaron Moses committed the affaires of the Common-wealth when he went up into the mount Exod. 24 14. how then could he be the sonne of Caleb who was but 40. yeare old 3. That Ephrath which was Calebs second wife gave that name unto Bethlehem of whom it was called Bethlehem Ephrata but Miriam dying in the wildernesse never came into the land of Canaan and therefore of her could no place bee named there she was not then that Ephrath that was Calebs wife 4. Now whereas Hur is there said to be the sonne of this Ephrath it might be another of that name for in the Scriptures we finde that divers have had the same name Sic Lyran. Tostat. 2. Iosephus opinion then is more probable that this Hur was rather the husband of Miriam Moses sister and so he was allied unto Moses and Aaron So Procopius QUEST XV. Whether Moses lifted up his hands in prayer Vers. 11. ANd when Moses held up his hand 1. Some thinke that Moses held up his hand by course when the one hand was weary then he held up the other with a staffe in manner of an ensigne or banner Iun. But I rather subscribe here to Oleaster that hand is put in the singular for hands for it followeth afterward vers 12. that Aaron Hur held up his hands on both sides not by turnes but at once 2. Iunius also with whom consenteth Piscator thinketh that Moses did not lift up his hand as shewing the gesture of one that prayed but he lift up the staffe with his hand as a triumphant banner But against this opinion Tostatus objecteth 1. That had beene to no purpose for Moses to hold up the staffe as a signe of victory to the host because the backes of the Israelites were toward him seeing the Amalekites from the South set upon the hindermost part of the campe and then they could not turne them to see the staffe without giving advantage to their enemies 2. There had beene no force in the lifting up the staffe to get the victory therefore the efficacie was in Moses prayers to the which end he lift up his hands as the Apostle exhorteth men to lift up pure hands 1 Tim. 2.8 3. But both these opinions are better joyned in one that both Moses prayed unto God Et manuum elavatio symbolum fuit additum precibus And the lifting up of his hands was a signe added to his prayers Simler And the Chalde Interpreter expresseth the same sense that his hands were stretched out to prayer Vatab. As also the holding up of the staffe betweene his hands was a signe of the victory Moses à ux belli quidam signifer foelicem eventum ipse spondebat baculi vexilâ—â— interim prophetiae munere functus Moses the Captaine of the warre as it were the ensigne bearer did â—ssure them of good successe by the banner of the staffe not neglecting in the meane time his propheticall office Pelarg. 4. And as for the former of Tostatus reasons it cannot certainly be gathered which way the host of Israel was pitched it is no other like but that Moses staffe which he held up was in the sight of the Israelites and to that end he went up to the top of the hill and to this purpose Procopius maketh this fit allusion Populus si cernit manus legislatoris supinas vincit c. If the people see the hands of the Lawgiuer aloft they overcome but if they see them hang downe they are overcome so if one understand the law spiritually he obtaineth victorie but the contrarie falleth out if one follow the literall sense 5. But whereas some make this gesture of Moses holding his hands aloft with the staffe betweene them to be a representation of the signe of the crosse I say with Simlerus Non valde huic sententia innitâ—r ut dubia I doe not much rest upon this sentence as doubtfull QUEST XVI How Moses hands were heavie Vers. 12. MOses hands were heavie 1. The peoples sins did not presse downe Moses hands as Lyranus for then he should not have lift them up at all which is Tostatus reason 2. Neither were his hands feeble through age for 40. yeare after this when Moses was an 120. yeare old Moses was of such a perfect constitution that it is said his naturall strength or vigor was not abated Deut. 34.7 3. Neither yet is this to be imputed to Moses infirmitie of mind as our Saviour saith The spirit is readie but the flesh is weake as though Moses waxed cold in prayer Ferus 4. Nor yet doe I consent to them that thinke Moses still continued his prayers but that this remisnesse was onely in his strength Continuatus labor ab eo perferri non potuit Continuall labour in lifting up of his hands hee could not endure And yet God would have the victorie to follow the lifting up or falling of Moses hands to testifie unto the people that the victorie was onely from God to whom Moses did elevate his hands Simler For if Moses inward strength and zeale had continued all one it is like the same effect would have followed 5. Wherefore I thinke rather with Calvin Iste defectus ex singulari zeli vehementia natus est This defect in Moses proceeded not of any tepiditie or coldnesse in Moses but from the vehemencie of his zeale for while he lift up his hands Intentissime orabat magna animi contentione He prayed vehemently and with great earnestnesse of mind Vatab. The remitting of his hands then shewed an inward abating of his zeale and fervencie which may befall the most perfect men for the gesture of them that pray hath a reciprocall worke upon the affections which first doe bring forth the humble gesture of the bodie and by the same they are againe kindled and inflamed as Augustine hath this excellent saying Gestu corporis ut flexione genâ—â—m extensione manuum seipsum magis excitat homo ad orandum c. By the gesture of the bodie as the bowing of the knee the stretching out of the hands a man doth stirre himselfe up the rather to prayer and these being visibly done the invisible affection of the soule is increased and by this meanes Affectus cordis qui ut ista fierent praecessit quum facta sunt crescit The affection of the heart which went before these
were done is increased when they are done So then Moses hands became steadie afterwards being supported and so the constancie of the gesture of the bodie did rebound upon the affection of the soule which in like manner continued constant and fervent 6. Rupertus mysticall application is not here to be rejected Moses manus graves erant Moses hands were heavie because the law could bring nothing to perfection QUEST XVII Of the supporting and bearing up of Moses hands Vers. 12. ANd they tooke a stone and put it under him c. 1. Moses was both wayes wearied both in standing so long and in holding up his hands all that while therefore they provide both wayes for his infirmitie and weaknesse they put under a stone for him to sit upon and of each side held up his hands Tostat. 2. As they supported and bare up his hands so no doubt they joyned with him in their earnest prayers and desires unto God Quum manus ejus attollerent mentes etiam habebant ad Deum erectas As they lift up his hands so also they had their minds erected unto God Calvin 3. His hands are said to be steadie to the going downe of the sunne not that then they began to be faint but then the battell being ended and the victorie obtained there was no need for him any longer to hold up his hands 4. Divers allegories are made of this place as that Moses hands that is the precepts of the law are heavie but that by Aaron who signifieth Christ and Hur that is the holy Ghost they are made easie and light Ferus Some by Moses and Hur understand the two Testaments upon the which our prayer must relie Some againe thus allegorize Aarrn they say signifieth montanus hillie and Hur fire so two things support our prayer high and heavenly meditation and fervent charitie Lyran. But Chur signifieth white V◠light or fire and beside the false etymologie these allegories are too curious and somewhat farre fetcht 5. But Rupertus mysticall application may be received who by this stone understandeth the grace of the Gospell In quasederet Moses id est lex adimpleretur whereon Moses sate that is the law was fulfilled And this morall accommodation also is very fit that by Aaron and Hur all godly Ministers may learne Quomodo se mutuò animare debeant incitare ad preces How they ought to animate and stirre up one another unto prayer Marbach QUEST XVIII What this Amalek was and of whom descended Vers. 13. IOshua discomfited Amalek and his people 1. Strabo hath this opinion that this Amalek the father of the Amalekites should bee descended of Ismael Lyranus and Tostatus would convince him of errour herein because the young man which came running to David and confessed that hee had killed Saul said he was an Amalekite and yet he is generally held to have beene the sonne of Doeg that was an Edomite But this were to prove a thing more certaine by that which is uncertaine for it is evident and certaine out of the Scripture that Amalek the sonne of Eliphaz came of Esau Gen. 36. and whether that young man were the sonne of Doeg is uncertaine 2. Where it is said Amalek and his people Tostatus doth much busie himselfe to shew that this could not be Amalek the sonne of Eliphaz for then he must have beene above 260. yeare old for the time of the sojourning of Israel in Egypt was 215. yeare and when Iacob descended thither he was an 130. yeare old about whose 80. yeare Amalek might be borne and so he resolveth that this was not that Amalek but another of that name descended of that race Tostat. quast 7. in Exod. But all this labour might have beene well spared for by Amalek not any one person but the whole nation of the Amalekites is understood as Israel is usually in Scripture taken for the Israelites and his people were those which ayded and assisted them Vatab. As Iosephus sheweth how the King of Amalek sent unto other nations and that they combined themselves together against Israel 3. Thus we see how this victorie was atchieved First and principally by God the Author and cause thereof then the meanes were of two sorts partly spirituall by the earnest prayer of Moses partly externall by Ioshuas sword Simler And here began the prophecie to take place concerning Iacob and Esau The elder shall serve the younger Borrh. QUEST XIX What booke this was wherein Moses is commanded to write this storie Vers. 14. WRite this for a remembrance in the booke 1. Tostatus thinketh that this was some speciall booke beside this present storie and namely that which is called the booke of Iashar or the Righteous which is mentioned Iosh. 10. and that many things were written in that booke by way of prophecie which booke was written by Moses but is now lost because when that Heretikes had corrupted this booke the ancient Church neglected it and had no care of it lest in receiving the Verities in that booke they should together have received their Falsities and Heresies Tostat. quast 7. in Exod. Contra. 1. That this booke of Iashar was written by Moses it is not like seeing mention is made thereof in Davids time 2 Sam. 1.18 for if all those stories had beene prophetically set downe in that booke aforehand what needed those severall historicall books of Scripture to have beene written afterward 2. Neither had that beene a good reason to reject that booke because it had beene corrupted for so some bookes of canonicall Scripture also should have beene laid aside which some Heretikes corrupt fingers have beene medling with 3. This booke of Iashar therefore was none other than a Chronicle of the acts and gestes of the people of God which booke is now lost as divers other historicall books Iun. 4. Tostatus addeth further that this booke of Iashar was the same booke which is called the booke of the battels of the Lord Numb 21.14 which was not that booke of Numbers for there is a confirmation of those things then presently done by a former book which prophetically described those warres But it is no good argument thus to reason the booke of the battels of the Lord is not the booke of Numbers therefore it is that other booke of Iashar some thinke it was the booke of Judges Genevens Some a booke now missing the Scriptures now extant being sufficient Osiander The best answer is that the word sepher signifieth as well a rehearsall as a booke as it is taken Matth. 1.1 The booke of the generation of Iesus Christ. The meaning then is that when the battels of the Lord are rehearsed these also shall be spoken of which by Gods providence the Amorites made against Moab preparing an inheritance for the children of Israel who were forbidden to deale directly against Moab Iun. Numb 21. annot 8. 5. Wherefore the booke wherein Moses did make a memoriall of this thing was no other than this
conspectu Dei c. The Saints doe eat and drinke in the sight of God and all that they doe they doe in his sight And so the Apostle saith Whether ye eat or drinke or whatsoever ye doe doe all to the glory of God 1. Cor. 10.31 4. Obs. Diligence is required in a Magistrate Vers. 13. THe people stood about Moses from morning to even Moses singular diligence and paines is here set forth in attending upon the causes of the people Audiant hoc delicusi Indices nostri qui vix ad horam c. Let our delicate Iudges heare this which scarce indure an houre to heare their suiters causes Diligence in the charge commited to us is sweet unto God and good to our selves Come thou good and faithfull servant will God say to the Magistrate as well as to the Minister Enter into thy Lords joy B. Babington 5. Obs. Iudges and Magistrates specially must be men fearing God Vers. 21. FEaring God c. The feare of God is a vertue most necessary in Judges for hereupon hang all vertues Abraham thinking that the feare of God was not in Gerar despaired of any other vertue there to be found Gen. 20. B. Babington 6. Obs. Good counsell is to be received at any hand Vers. 24. SO Moses obeyed c. In quo mite modestum ingenium declarat c. Wherein Moses sheweth a milde and modest disposition not to refuse to receive wholesome counsell at any mans hand Marbach As the Apostle saith Set up them which are least esteemed in the Church 1. Cor. 6.4 Good counsell proceeding even from simple and meane people is not to be despised The end of the first booke THE SECOND PART OF THIS BOOKE OF EXODVS Containing THE HISTORIE OF THE Constitution and setling of the people of Israel after their deliverance out of Egypt in their state Ecclesiasticall and Civill by Lawes morall ceremoniall politicall WITH THE OBEDIENCE AND disobedience of the people thereunto divided into two Bookes THE FIRST SHEWING THE PRESCRIPTION of those Lawes to chap. 30. The second the practice and execution thereof unto the end of Exodus THE FIRST BOOKE SHEWING THE PRESCRIPTION and promulgation of the foresaid Lawes VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE RIGHT HONOVRABLE HIS SINGVLAR GOOD LORD SIR THOMAS EGERTON Lord Ellesmere Lord Chancellor of England and of his Majesties most honourable privie Councell RIght Honourable there is a saying That nothing so soone wâ—â—eth old as thankes for a benefit received This imputation of unthankfull oblivion might justly fall upon mee if having occasion to use my penne I should in silence passe over your Honour I cannot therefore forget your Honourable favour and bounty which I have some yeeres past felt and found The eye better seeth the object removed in equall distance from it than when it is put close unto it so a thankfull heart will as well consider of a benefit after as at the first time when it is received I hate flattery neither have I used to fawne upon great men in praising above desert or blazing their names whom their vertues commend not yet I hold it as great a wrong not to ascribe praise where it is deserved as it is follie to give it where it is not due It is a good saying It is seemely to give incense unto God and praises unto good men for the praise of the instrument redoundeth to him that handleth it and the industry of the Minister commendeth the skill of the chiefe worker and the acknowledging of the gifts and graces of men setteth forth the praise of God that giveth them This therefore I cannot conceale that I have found your Honour the greatest respecter and only rewarder of my poore travels and labours This I speake not as though wee which by preaching and writing keepe the watch-tower against the enemy ought to make the reward of the world the end and scope of our paines taken in the world I hold it Pharisaicall to doe any thing for the praise or recompence of men This is sufficient for the servants of Christ that their Lord hath promised Thou shalt be recompenced at the resurrection of the just I am of his minde that when one had said It is an excellent thing for a man to obtaine all that he desires made this answer Multò majus est non desider are eâ— quibâ—â— nibil indiges But it is a greater matter not to desire at all the things which thou needest not But this I have mentioned to note by the way the strange humour of this age that of all presents least esteemeth bookes and vilipendeth no gift as it doth the fruits of Scholars studies I have read that the women among the people called Iberi did use every yeere to shew publikely their spinning worke and that she was most honoured which in the judgement of the men had laboured most If the Spinsters of these times which spinne and weave garments not with Dorcas to cloathe the body but with Paul to adorne the soule were had in such regard we should have more spinners and better worke Such bookes I confesse as feede mens fansies and breed wanton delight are had of some in price when graver treatises are set light by as one of Terentius Comedies called Eunuchus was valued at eight thousand peeces of money which make two hundred crownes more than all Tullies Orations and other his learned workes were esteemed at But the choice of bookes should bee as the choice of Physicians Medicus non jucundior sed utilior eligitur A man will have a Physician rather profitable that can doe him good than pleasant to feede him with words Such difference there is in bookes they which please the eare doe flourish with leaves but such as instruct the minde doe yeeld the fruit the one as a song of Musicke that endeth with the sound the other as wholsome physicke that worketh after it is gone the bookes of the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commentaries to instruct the other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commemoratives of mens folly Now what should be the reason why bookes of Divinity are so much at many hands contemned and treatises of vanity so highly commended may easily be conjectured for as Diogenes being asked why men used to give unto the blind and lame but not unto Philosophers made this answer Because they may thinke they may one day become blind and lame themselves but never hope to be Philosophers So mens affections being blind and lame and their phantasies vainly bent must needs delight in vaine and lame pamphlets which feede their humours and cannot brooke that which would purge them But leaving to complaine of that which I cannot helpe I cannot but commend that which I heare and have my selfe found that your Lordships respective care in preferring freely men of desert a rare president in
particular persons God is said to have done it and not the Angels as it is said God prepared a worme to smite Ionas gourd Ion. 4.7 Therefore this observation also of Tostatus is untrue 4. But this evasion he hath that if the name of God be used and not of the Angels in such small and particular workes it is for the confirming of those that be weake but they which are weake because they cannot ascend at the first or comprehend the majesty and omnipotency of God had so much the more need by the secondary ministration of Angels to bee brought unto that high and deepe apprehension of God And indeed the ministry of Angels serveth especially for the comfort and supporting of the weake whose faith not serving them immediatly to depend upon God are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels So when Daniel was in great distresse and perplexity in the lions denne God sent his Angell to stop the mouth of the lions and to comfort Daniel Dan. 6.22 So when Ioseph was doubtfull what to doe concerning Mary an Angell of the Lord appeared unto him in a dreame to confirme him saying Feare not to take Mary for thy wife Matth. 1.20 5. That instance of Iakobs vision of the ladder directly proveth that it was God that appeared unto Iakob and not an Angell 1. Because it is said that Iehovah stood upon it and said by which name of Iehovah no Angell is called in Scripture 2. He that speaketh to Iakob nameth himselfe the Lord God of Abraham 3. He that speaketh is but one but the Angels which ascended and descended were many 4. He saith The land whereon thou sleepest will I give thee and thy seede but the earth is only the Lords 5. Iakob himselfe saith that Iehovah was in that place Gen. 28.16 6. 1. The people were but yet weake while they were in the wildernesse yet then and there that great worke of leading and keeping the people and bringing them to the land of Promise is ascribed to an Angell which was none other but Christ the Angell of Gods presence Exod. 23.20 2. Yea wee shall finde that mention is made oftner in the stories of the Patriarkes and first Fathers of Israel as in the bookes of Genesis and Exodus when they were yet as it were in their infancy of the apparition and ministry of Angels then afterward for it was fit that they should be confirmed by such visible and sensible meanes therefore this reason here alleaged by Tostatus holdeth not 3. And in that place whereof instance is given by Angel is understood some Prophet and man of God not any of the celestiall spirits because the place is named from whence he came from Gilgal and hee is said to ascend or goe up but Angels descend from heaven and it is not unusuall in Scripture to call Prophets the Lords Angels as Hagg. 1.13 and Apocal. 2. and 3. chapter thorowout QUEST XXI Whether it were Iehovah the Lord Christ or an Angell that came downe upon mount Sinai 7. BUt that it was Iehovah himselfe the Lord Christ that appeared in mount Sinai and talked with Moses and gave them the law it is thus proved 1. Because he is called Iehovah which name is never in Scripture given unto Angels 2. Hee saith vers 5. Though all the earth bee mine but the earth is the Lords Psal. 24. not the Angels 3. The Lord here maketh a covenant with his people vers 5. But God himselfe not the Angels make a covenant with men to bee his people And so the Lord saith hee was an husband unto them Iere. 31.32 but Christ and not the Angels is the husband of the Church behold the Church is not the spouse of the Angels but Christs 4. He which writ the Law in tables of stone was the same that gave the Law to Moses but those tables were written by the finger of God Exod. 3â— 18 the same finger that writeth in the fleshy tables of mens hearts Ierem. 31.33 2. Cor. 3.2 5. S. Paul saith it was ordained by Angels in the hand of a Mediatour Gal. 3.14 The Angels attended as ministers and as the Lords instruments were used in those thunders and lightnings But the Lord himselfe the Mediatour both of the old and new Testament was there present as the Author of the Law as Moses saith The Lord came from Sinai c. he came with ten thousand of Saints and at his right hand a fiery Law for them Deut. 33.2 6. He that wrought those wonders in Egypt and carried the people as upon Eagles wings was the same that delivered the Law vers 4. But Iehovah himselfe did the first for many of the wonders in Egypt could not be done by any but the Lord as in converting and changing of one substance into another as of a rod into a Serpent of water into bloud of the dust into lice And so much Tostatus himselfe confesseth Fiâ—â—ant talia portenta quae nullus poterat facere nisi Deus Such wondrous things were done which none could doe but God So it was Iehovah himselfe that did leade the people thorow the red Sea and destroyed the Egyptians as chap. 14.24 Iehovah looked unto the hoast of the Egyptians out of the fiery and cloudy piller who is before called the Angell of God vers 19. which was the Lord Christ called the Angell of the covenant Malach. 3.1 So chap. 15.14 Iehovah brought the waters of the Sea upon them And further that Iehovah himselfe conducted the Israelites is evident Exod. 33.15 My presence shall go with thee And yet the Lord saith Exod. 23.20 Behold I send an Angell before thee to keepe thee in the way but what Angell this was is expressed afterward my name is in him This great Angell of the covenant in whom was Gods name and his presence who else could it be but the Lord Christ the Iehovah And that God himselfe appeared unto the Patriarkes and Prophets and not the Angels onely it is evident Numb 12.8 where the Lord saith Vnto Moses I will speake mouth to mouth c. he shall see the similitude of the Lord and the Apostle witnesseth that he that is Moses endured at he which saw him which is in visible Heb. 11.27 Not that Moses did see the very glory and substance of God who is invisible and whom never man saw nor can see 1. Tim. 6.12 but he saw only his backe parts Exod. 33.14 that is some part of his glory as the Lord thought good to reveale according as Moses was able to apprehend And that in this place it was Iehovah himselfe that came downe in Mount Sinai beside these reasons before alleaged it is the generall opinion of Divines both old and new Gregor Nyssen Praecepit Deus populo per Moseâ— ut tam corpore quam animo mundus fierit God commanded the people by Moses that they should be cleane both in body and soule Hierom.
washing of the garments he sheweth the puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by
received the Lord to be their God and 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
noteth upon that place in Luke that we are not bid onely to hate our fathers and mothers c. but even our owne life and soule also Nihil est homini anima sua conjunctius tamen nisi etiam hanc oderis c. Nothing is neerer to a man than his owne soule yet if thou doest not hate this also for Christ thou shalt not be rewarded as one that loveth him Homil. 36. in Mat. QUEST XII How farre children are bound to obey their parents NOw then it is evident how farre our duty is extended to our parents 1. Though they bee froward and perverse and endued neither with vertue nor wisdome or any other good qualities yet they must be reverenced and relieved as our parents and the reason thereof is that conjunction whereby they are joyned unto us by nature Hanc conjunctionem alia attributa non tollant This conjunction cannot be taken away by any other attributes but seeing by Gods providence they are our earthly parents and so instruments of our outward life wee must honour them as herein obeying the will and pleasure of God and submitting our selves to his providence Simler 2. But wee must so farre obey them as that wee disobey not God our heavenly father and so the Apostle doth limite our duty and obedience to our parents Children obey your parents in the Lord Ephes. 6.1 So Chrysostome Si habes patrem infidelem obsequere ei c. If thou hast an unbeleeving father obey him but if he would draw thee into the same pit of infidelity wherein hee is plus dilige Deum quâ—m patrem quia pater non est animae then love God more than thy father for he is not the father of thy soule but of the flesh therefore render unto every one that which belongeth unto him Carnalibus patribus praebete carnis obsequtum c. Unto carnall fathers yeeld carnall and outward obedience but unto the father of spirits reserve animae sanctitatem the holinesse and freedome of the soule Homil. 26. in Matth. Our duty then unto God being alwayes excepted in all other things wee must obey our earthly parents though they be evill and wicked for officium à personis discernendum c. the office and calling must be discerned from the persons wee may hate their vices and yet because of Gods ordinance honour their calling Vrsinus QUEST XIII At what age it is most convenient for men to marry to get children TOstatus here hath a politicke and wise consideration that because children are to honour their parents not only in giving them outward reverence but in helping and relieving them in their old age when as the aged parents cannot provide for themselves that parents should neither marry too soone nor yet stay too long but beget children in the middle and strength of their age as Aristotle would have men to take them wives about 37. yeeres of age lib. 7. politic c. 15. For if they should marry at 14. or 15. yeeres they themselves being yet but young and wanting experience are scarce able to provide for themselves much lesse for their children and for the same reason if they should deferre their marriage till their old age as to 65. yeeres or thereabout neither they growing impotent by their age can discharge the part of fathers in the education of their children and their children cannot bee of any growth in time to succour and relieve their aged parents But if they take the middle age of their strength both these inconveniences will be prevented for both they shall be sufficient for strength of body and mind to take care for their children and they also will bee attained to perfect growth and strength to helpe their parents in their age Tostat. qu. 17. QUEST XIV Whether the reciprocall duty also of parents toward their children be not here commanded AS children are here commanded to honour their parents so the reciprocall duty of parents is required toward their children for although expresse mention be made onely of honour to be given to parents and superiours yet the other also is included for seeing God tribuit eis nomen etiam tribuit eis rem doth give them the name of parents he doth also give them the thing and if he would have them reverenced with due honour his meaning is also they should doe things worthy of honour Vrsin Neque enim veri sunt parentes qui labores negligunt For they are not true parents indeed which doe neglect their children Basting And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children this morall duty should altogether be omitted and so the Law of God should not be perfect if it were not comprehended in this precept Calv. QUEST XV. Wherein the duty of parents consisteth toward their children THe care then of fathers toward their children consisteth in these three things in their education in providing all things necessary for their maintenance and life in their instruction and institution and in due and moderate correction and castigation S. Paul toucheth all these three together thus writing Ephes. 6.4 Yee fathers provoke not your children to wrath then he saith but bring them up and further in instruction and information of the Lord. For provision and sustentation the Apostle saith If any provide not for his owne and namely for them of his houshold he denieth the faith and is worse than an Infidel 1. Tim. 5.8 that is herein he commeth short of the example of many Infidels who were kinde and naturall to their children For instruction and institution Moses saith thou shalt rehearse them continually to thy children Deut. 6.7 And the Wise-man saith Teach a childe in the trade of his way and when hee is old he will not depart from it Prov. 22.9 Concerning due correction and chastisement the Wise-man also saith Withhold not correction from the childe if thou smite him with the rod he shall not dye thou shalt smite him with the rod and shalt deliver his soule from hell Prov. 23.13 14. And this was the overthrow of Eli his house because hee did not reprove his children with a fatherly severity according to the quality and merit of their sinne Basting QUEST XVI Whether all the duties of mercy and charity are commanded in this precept LYranus and Tostatus consenting with him as he seldome useth to doe will have by the name of fathers here understood all men that are in need and necessity whom we are bound to succour as Augustine saith Pasce fame morientem quod si non poteris occidisti Feed him that is ready to be famished if thou doest not feed him thou hast killed him And Tostatus by honour here understandeth all the workes of mercy and charity and generally all good workes which a man is bound to doe nam mala opera qua vitare tenemur c. for the evill workes which we are bound to shun belong unto the other
then neither is it understood of brute beasts Quia nulla nobis rationâ— sociantur because they are not partakers of reason with us thus August lib. 1. de civitat Dei cap. 20. 2. Thomas useth this reason Non est peccatum uti illis quae sunt subdita hominis potestati c. It is no sinne to use those things which are subject to mans power and made for mans use for there is a certaine naturall order that plants are for the nourishment of beasts and beasts feed one upon another Omnia in nutrimentum hominum c. and all are appointed for the nourishment of man and the Lord hath given unto man this liberty As the greene herbe have I given you all things Gen. 9.3 The Apostle also sheweth the Lawfulnesse hereof Whatsoever is sold in the shambles eat yee and aske no question for conscience sake 1. Cor. 10.25 Thom. in opuscul 3. Cajetane addeth further that it is lawfull to kill beasts Vt vescamur eis vel ne molesta sint nobis To feed upon them or that they be not noisome unto us 4. And the word ratzach here used in the opinion of the Hebrewes signifieth properly to kill a man and therefore there need to be no doubt made of the lawfulnesse of killing other creatures for mans use Simler Cajetan QUEST III. Of the divers kindes of killing THou shalt not kill There are divers kindes of killing some doe kill the soule onely some the body only some both the body and soule 1. They kill the soule which seduce and pervert it as therefore the Devill is said to be a murderer from the beginning Ioh. 8. In quantum traxit ad peccatum because hee drâ—w our first parents into sinne 2. The body and soule is killed two wayes occidendo pragnantes in killing of women with childe for so the infant conceived is deprived both of body and soule Secundo interficiendo seipsum secondly when one killeth himselfe for beside the death of the body they bring their soule into danger Thom. in opuscul 3. The body is killed also divers wayes for Homicidium est internum externum murder is either inward or outward the inward is of two sorts either conceptum conceived as in anger hatred desire of revenge which our Saviour forbiddeth Matth. 5.22 or permissum when it is permitted or suffred when one consenteth unto another mans death Rom. 1.31 They doe not only the same things but favour them that doe them Pelarg. Thom. The externall is committed three wayes manu by the hand as in beating wounding and lastly killing or ore with the mouth in railing reviling giving evill counsell and adjutorio by ministring helpe and so being accessary in killing Thom. This externall murder is either Verbis exâ—ptatum gestu attentatum opere designatum wished in word attempted in gesture or designed in deed Pelarg. QUEST IV. How the soule is killed by evill perswasion FIrst then the seducing and perverting of the soule is a principall breach of this Commandement as Piscator well observeth that seductio animae the seducing of the soule is one of the transgressions of this precept 1. Augustines reason is taken from the practice of the Devill Homicida Diabolus non gladio armatus c. verbum malum seminavit occidit The Devill is a murderer he came not unto man with armour or weapons he sowed evill seed by tempting them and so slew them In Ioan. tract 42. 2. Thomas useth this reason Occidunt animam auferendo vitam gratiae They slay the soule by taking away the life of grace So Augustine concludeth Si fratri tuo mala persuades occidis If thou perswade evill unto thy brother thou killest him ibid. QUEST V. That it is not lawfull for a man to kill himselfe SOme thinke that by this precept man is forbidden to kill another but not himselfe But that it is a speciall offence against this law for any man to lay violent hands upon himselfe it may be thus shewed 1. Augustines reason is Neque enim qui se occidit aliud quà m hominem occidit Neither hee which killeth himselfe doth any other than kill a man 2. Pelargus useth this reason Praeceptum eum ipsum comprehendâ— cui praecipitur A precept being simply propounded without any other addition comprehendeth him also to whom the precept is given in that it is said therefore Thou shalt not kill it is insinuated that thou shalt not kill thy selfe 3. Because our life is the gift of God it cannot be taken away from whomsoever without great impiety and Facit injuriam humano generi he that killeth himselfe doth wrong unto humane society in depriving the Commonwealth of a member thereof Basting 4. The same reasons why a man should not kill his neighbour because he is the image of God hee is our flesh and one of Christs members for whom he died are strong to perswade one not to kill himselfe for no man ever hated his owne flesh Vrsinus 5. Whereas it is objected that Sampson killed himselfe the answer is he did it Instinctu Spiritus Dei By the instinct of Gods Spirit so that hee did it Authoritate Dei By Gods authority Thomas QUEST VI. The inward murder of the heart forbidden NOt only the externall act of murther is here forbidden but the internall also by hasty rage malice hatred envy and such like 1. Lex Dei spiritualis est The law of God is spirituall and therefore iâ— bindeth not only the hands and tongue but the heart also and affections as our blessed Saviour the best interpreter of the law teacheth If one be angry with his brother unadvisedly he shall be culpable of judgement Matth. 5.22 Gallas 2. Another reason is because he qui irascitur sine causa quamum ad voluâ—â—â—tem homicidium fecit which is angry without a cause in respect of his owne will and purpose hath committed manslaughter Chrysost. hom 11. in Matth. Therefore the Apostle saith He that hateth his brother is a manslayer 1. Ioh. 3.15 3. Bonus medicus non solum tolliâ— malum quod apparet sed etiam radicem removet infirmitatis A good Physitian doth not only take away the evill that is apparent but also removeth the very root of the disease Thomas Therefore our Saviour biddeth not only to take heed of murther but of anger also ex ira enim homicidium generatur for homicide or murther is ingendred by anger and rage Chrysostome 4. And where the effect is forbidden there also the cause and occasion thereof is restrained as God would not have us to hurt our brother so he would have all occasions thereof to bee cut off Vrsinus QUEST VII What things are to be taken heed of in anger COncerning anger and rage which is the inward killing five things are here to be taken heed of 1. Ne citò provocatur that it be not soone provoked as S. Iames saith Loe every man be swift to heare slow to speake and slow to wrath chap.
they whom Ezechiel describeth chap. 13. that did sow pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ— that applied himselfe to 〈◊〉 filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâ—gâ—â—s said well that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowes than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâ—g was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thâ—n speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these 〈◊〉 gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their 〈◊〉 therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieâ—â— commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or
glory of God but the Priscillianists intended their owne safety only and dishonoured God in spreading their heresie by this meanes neither for the matter did Iehu speake untruly for indeed he had a great sacrifice for Baal when he sacrificed his Priests and in the rest he lied not but used a kinde of outward dissimulation which in politike affaires where the rule of charity is not broken and Gods glory sought is not unlawfull 3. Confut. Against Tostatus that maketh lies in meriment tolerable IN the third place Tostatus is here to be dealt withall whose opinion concerning some kinde of lies as namely those which are called mondacla jâ—câ—sa lies in meriment is this that they are tolerable tumea necessitate both for necessity sake because they are made for delight and recreation which is necessary and nulli nocent they hurt no body qu. 26. Contra. 1. Though recreation and delight be necessary which we grant for as quies rest is necessary for the body so recreation is for the minde yet there are other delights and recreations which may bee used there is no such necessity to jest and make sport with telling of lies 2. And though none other be hurt yet the lier hurteth his owne soule because he speaketh not the truth therefore this kinde of lye is not tolerable 3. But here we refuse not Tostatus distinction of the diversity of recreations that are used among men and of the divers kindes of men that affect such delights and recreations whereof he maketh foure sorts 1. Our blessed Saviour needed no such delight or recreation at all who as he is read often to have wept so is he never found to have laughed For whereas recreations and delights are to succour the infirmity of our nature Christ being God Poterat se á conditione mortalinuâ— defectuosae elevare quantum voluit could reare himselfe up from all such mortall defect as he would himselfe without any such helpe or supportation 2. There is another sort of perfect men who are given to heavenly meditation and their delight and recreation is not in jocosis mendaciis in such jests and meriments but in sanctis exhortationibus â—astis colloqutis in holy exhortations and chaste communications 3. There is another sort in another extreme who are altogether earthly minded who when they wil recreate themselves ad ludâ—s iniquitatis convertuntur turne them to the sports of iniquity as unto eating drinking wantonnesse lasciviousnesse 4. There are others mediocrem vitam tenentes c. which are in the middest betweene these two quiaed medias delectationes convertuntur which turne them to delights of a middle nature which are neither spirituall nor altogether carnall but honest and seemely recreations Thus farre Tostatus goeth on well but in that he placeth merry jests and lies among moderate and tolerable recreations therein is his errour For that no kinde of lies at all are tolerable thus briefly I will shew out of Augustine whose reasons some of them are these 1. One reason is taken from the nature of a lye Lex Dei veritaes quod à vero discrepat transgrediâ—ur legem c. The Law of God is truth and whatsoever differeth from truth doth transgresse the Law therefore a lye being a swarving and declining from the truth transgresseth the Law and so consequently is sinne Lib. contr mendacium cap. 18. 2. By way of comparison with other sinnes Cur magis mendacium faciendum quà m aedulterium committendum c. Why should it be lawfull rather to lye than to commit adultery Lib. de mendac cap. 8. If it be not lawfull to doe the one upon any occasion whatsoever then neither the other also for by adultery the body chiefly is corrupted but by making a lye principally the soule 3. Divers speciall cases are propounded wherein if lying were upon any occasion tolerable it should seeme to have the most just excuse but being not allowed in these it is lawfull in none 1. It is not lawfull to tell a lye and commit a lesse evill Vt deterius malâ—â— ividetur to avoid a greater evill as if one had rather make a lye and offer sacrifice to idols than to haâ—e his body defiled which was Origens case For here the case is this they which force a man to do any unjust thing threatning that they will doe a worse doe in a manner say thus Fac tu malè ne nos faciamus Doe thou evill to prevent us from doing evill but here this rule ought to be held Dehemus propria peccata magis evitare quam aliena Wee must rather shun our owne sinnes than anothers August ibid. cap. 9. Againe it is not in sinnes as in matters of profit in the world we call not that a losse which is lost upon hope of greater gaine but it is not so here Vt non sit peccatum quod admittitur ne gravius admittatur that it should be no sinne which is admitted lest a greater be committed cap. 19. 2. Neither is it lawfull to tell a lye to save another mans life for he that lieth slayeth his soule Num ergo quis tenetur occidere animam ut alius vitam corporis servet A man is not bound to slay his soule to save anothers temporall life nay a man is not bound to lose his temporall life to save anothers temporall life Vt consequatur eternam nostra temporalis relinquendâ— We must leave our temporall life for anothers eternall life but to hazard our eternall for anothers temporall there is no reason 3. Nay we are not to lye though it be to preserve the chastity of the body For Magis servende castitat animi quà m corporis The chastity of the soule must rather be preserved than of the body And againe Magis cavenda in peccatis commissio facti tuiâ—quam permissio facti alieni In sinnes we must more take heed of the commission of any fact of our owne than the permission of anothers fact ibid. cap. 20. 4. Non mentiendum aeternae hominis salutis causa We are not to lye no not for anothers everlasting salvation As if one is in captivity and not yet initiate by Baptisme nor perfectly won unto the faith who is not like to be brought to the faith unlesse the keepers be deceived by some lye and he deliâ—ered out of their hands for a lye is no more in this case to be devised than adultery to be committed Siâ—gâ— non violandâ— castitat nec violanda est veritas If chastity be not to be violated much lesse is verity If then in these speciall cases a lye is not to be admitted as to avoid a greater evill to save another mans life to preserve the chastity of the body nay not to save anothers soule then much lesse is it lawfull to make a lye in jest to shew others sport and to delight them 5. Concerning the examples which are objected out of the old Testament as of Iacobs dissimulation with his father when he got
will as if a man shoot an arrow and kill a woman with child or shee be behind him and he knew it not and hee hurteth her with his heele that she die in this case the man deserved no punishment at all no not so much as a pecuniary mulct to be inflicted which yet is appointed by this law where death followeth not therefore this law meaneth not any such act which is altogether involuntarie Tostat. quaest 24. 2. Neither is this law to be understood of murther altogether voluntarie as if a man of purpose should smite a woman with child and shee die for this was provided for before what punishment should be laid upon him that committed wilfull murther 3. This law therefore is made concerning such violent acts as were of a mixt kinde partly voluntarie partly involuntarie as if a man striving with one and seeing a woman with child within the danger cared not whether shee was hurt or no Tostat. Or if striving with a man he thrust him upon a woman with child Galas Or a woman comming to rescue her husband receiveth hurt by the other that striveth Lyran. In this case if death followed in the woman with child the 〈…〉 to die foâ— it 4. And the reasons are these 1. Because adfuit laedendi animuâ— he that so striveth had a minde and intent to hurt Simler Consilii ratio habenda est his counsell and intention must be considered which was to assault the life of another and by this occasion he killeth one whom he intended not to hurt Iunius Piscator 2. Againe Vxor una carâ— est cum viâ—o quem intendeâ—â— pâ—râ—utere The wife is one flesh with her husband whom he intended to smite Lyran. 3. And beside instance is given of a woman with child who neither could shift for her selfe and a double danger is brought both upon her her child which she went with therefore in this case the law provideth that such oversights should be severely punished Tostat. q. 25. QUEST LVI Whether the death of the infant be punished as well as of the mother Vers. 22. ANd death follow not c. 1. Some thinke that this is to be understood onely of the death of the woman and not of the child Osiander That if the child died and not the woman he was onely to pay a peece of money not to lose his life for it and their reason is because he deserved not so great a punishment that killed an infant in the wombe as he that did stay a perfect man Oleaster who findeth fault with Cajetane for understanding the law indifferently of the woman and her child 2. But Cajetanâ— opinion is to be preferred for like as it is a more heinous thing to kill a man in his owne house than in the way so is it a prodigious thing to suffocate an infant in the mothers wombe qui nondum est in lucem editus which is not yet brought forth into the light of this world Calvin And againe Foetus quamvis in utero inclusus homo est The infant though yet inclosed in the wombe is a man Simler And the child in the wombe is yet a part of the person of the woman so that if there be corruptioâ—â—tius perâ—oâ—a aut partis a destruction of the whole person or of a part Iun. he that so hurteth a woman with child in her owne person or her childs is subject to this law QUEST LVII Whether this law extendeth it selfe to infants which miscarie being not yet perfectly formed NOw it being agreed that this law as well comprehendeth the infant that perisheth as the woman that beareth it yet there remaineth a question whether if the childe in the wombe bee yet imperfect and so not endued with sense and life that in this case though the woman die not but onely lose her birth he that did the hurt is to suffer death 1. Some hold the affirmative that if any child whatsoever by this meanes miscarrie the offender is subject to this law 〈…〉 propâ—â—qua est effectui The iâ—fant being now formed is so neere unto the effect thâ—â— is the life that who causeth the same to miscarrie may be said to have killed a man Gallas And therefore by the Civill law he that of purpose procured the birth to miscarrie if he were a meane person was condemned to the metall mines if a noble person to banishment Cicero also in his oration pro Cluentiâ— reporteth of one Milesia a woman who being hired of the heires in reversion to destroy the infant that shee went with had a capitall puishment therefore inflicted upon her Ex Simlero But these lawes were made against such as did of purpose seeke to destroy infants in the wombe and cause abortion of them here the cause is divers where the fruit of the wombe miscarrieth by some chance 2. Therefore this penaltie was onely by the law inflicted when as the infant perished that was endued with life So Augustine thinketh using this reason Nondum potest dici anima viva in eo corpore quod sensu caret c. The living soule cannot be said to be yet in that bodie which wanteth sense qu. 80. in Exod. And thus the Septuagint interpret If the infant came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet formed c. which forming of the infant beginneth fortie dayes after the conception as Procopius Cajetane giveth this reason why in such a case when the birth commeth forth imperfect the sentence of death is not inflicted quia homo in potentia non est homo because a man onely in possibilitie is not a man quia tunc non occiditur homo non est homicidium and because then a man is not killed it is no manslaughter Tostat. And the word jeladim sons signifieth as much that the law meaneth formed and perfect infants Simler And it is put in the plurall because a woman may have more infants than one in her wombe at once for otherwise why should one give life for life or soule for soule seeing such imperfect births are not yet endued with life soule As Augustine saith In Adam exemplum datum est c. An evident example is given in Adam quia jam formatum corpus accipit animam that the bodie when it is now fashioned receiveth the soule and not before For after Adams bodie was made the Lord breathed into him the breath of life So August lib. quaest vet nov Testam qu. 23. as he is alleaged Caus. 32. qu. 2. cap. 9. QUEST LVIII Why the action is given unto the husband Vers. 22. ACcording as the womans husband shall appoint him c. 1. Because the injurie is done unto the man in that his issue is cut off and because hee is the head of the woman the law referreth the prosecution of this wrong unto the husband Tostat. 2. But the taxation of the mulct is so referred to the man as yet if he should exceed a just proportion the Judges in
this burning as it appeareth they are by their secret fornications the fruits of their burning lust then according to the Apostles rule it were better for them to marry Concerning the second I say with the Apostle Marriage is honourable among all men c. Heb. 13.4 therefore it is no dishonour nor disparagement to holy Orders 3. But the best answer is that this politike Law of Moses doth not binde us now otherwise than in respect of the generall equity thereof that fornication being a breach of the Morall law should be severely punished in every part and circumstance of the Law it is not necessary now to be kept For as by Moses Law it was left in the power of the maids father whether he thought it fit to give his daughter in marriage to the fornicatour so the Magistrate being the common father of the Common-wealth may in his discretion determine when it is fit for such marriages to proceed when otherwise Simler QUEST XXVIII Why the Law requireth the consent of the father to such marriages Vers. 17. IF her father refuse c. 1. There is great reason that this power should be given unto the father to chuse an husband for his daughter for many times it may so fall out that the fornicatour is such a lewd and ill disposed person that his daughter were but cast away to be bestowed upon such an one And if the fornicatour were necessarily to marry the maid so abused many would make practice of it of purpose by this meanes to get them rich wives Gallas 2. But because sometime if it were wholly left unto the maids father to give his daughter in marriage or to take a portion of money for her dowry some might aske unreasonable summes therefore the Law defineth that upon the refusall of the father the fornicator shall pay money according to the dowry of virgines such as parents of that state and condition used to give with their daughters Tostat. 3. And beside it must be understood that the fathers refusall must be reasonable Si officium piorum parentum praestant c. If they performe the office of good and godly parents For what if he refuse to give his daughter because he would match her into a bad stocke only respecting wealth not religion and piety in this case God is rather to be obeyed than man and the duty to the first table to be preferred before the second Borrhaius 4. Confirmatur hac lege patria potestas in liberos c. The authority of the father is confirmed by this Law toward their children in respect of their marriages that they should not be contracted without their consent Marbach QUEST XXIX Why next to the Law of fornication followeth the Law against witchcraft Vers. 18. THou shalt not suffer a witch to live c. 1. Some thinke that this precept is joyned to the former Quia sortilegia plerunque fiâ—â—t in his quae pertinent ad actum carnis c. Because sorcery is often used in those things which belong to the carnall act Lyran. So also Cajetane Et fortè adjecta est lex ista stupro virginis c. It may be this Law is joyned to the former of whoredome committed with a maid to insinuate that sorcery is much used to set forward venery and uncleane lust 2. Tostatus maketh this the reason of this connexion that as most of the Lawes in the former chapter concerned the ordring and directing partis irascibilis of the angry part of the minde the Lawes hitherto in this chapter partis concupiscibilis of the coveting part of the minde now these following belong to the direction partis rationalis of the reasonable part of the minde the judgement and understanding that it should not be corrupted with evill arts Tostat. qu. 12. 3. But the reason rather is that as fornication of the bodie immediatly before touched is odious before God and man so much more is the spirituall fornication of the soule abominable when any seduced by the devill into witchcraft or any such devillish trade doe forsake God and commit most grosse idolatrie Simler And so hereunto agreeable is that law which followeth in the next verse but one vers 20. that hee should be slaine that offereth unto any gods but to the Lord. QUEST XXX What kinde of witchcraft is here understood A Witch 1. The word is niecashephah which signifieth as Oleaster out of R. Abraham one that changeth any thing before the sight wee call them Juglers which deceive the sight and cast a mist before the eyes The right Latine word is praestigiatrix Iun. Montanus one which by legerdemaine deludeth the eyes 2. But under this kinde by a Synecdoche all other sorts of witchcraft sorcerie inchauntment are forbidden as Hydromantae which use divination by water Aeromanta by the aire Pyromantae by the fire Capniomantae by smoake Alectriomantae by the crowing of Cockes Psycomanta that consult with the soules of the dead Alphitomanta which divine by the inspection of flower Icthuomantae by fish Libanomantae by incense Cheiromantae by the hand Necromantae diviners by the dead Gastromantae which divine and give answers from within out of their bellies and all other of the same devillish profession See hereof before 3. Instance is given here of women and the word is put also in the feminine Quia illud genus maleficii crebriùs reperitur in foemina Because that kinde of sorcerie is oftner found in women Lippom Quia procliviores sunt in hoc scelus ex infirmitate mulieres Because women by the infirmitie of their sex are more prone unto this mischiefe and women are named that no compassion should bee shewed no not unto the weaker sex if they be thus seduced Iun. Nec minus hoc damnantur mares quam foemina Yet men witches are no lesse condemned here than women Gallasius QUEST XXXI Whether love may bee procured by sorcerie BUt because it is the opinion of some as is before shewed qu. 29. that this law of witchcraft is annexed to the former law against fornication because sorcerie may be used to procure unlawfull lust it shall not bee amisse somewhat to touch that point 1. Virgil a great practitioner in such feats sheweth in his 8. Eclog how Daphnis was compelled to come by certaine inchanted love verses where hee often repeateth this verse Ducite ab urbe domum mea carmina ducite Daphnin My verses goe from citie see goe bring yee Daphnis home to mee And Hierome in the life of Hilarion as Tostatus citeth him reporteth how a young man enamoured with a virgin by certaine words and enchaunted figures put under the threshold where the maid was drave her into such fits of raging love that shee tore her haire and whetted her teeth and often used to call the young man by his name this maid thus tormented her parents brought to Hilarion who by his prayers healed her 2. Now then this instigation unto love by sorcerie and diabolicall subtiltie may be
seventh moneth and so they continued there during the two other feasts of the Reconciliation in the â—0 day and of Tabernacles which began in the 15. Osiander But here I approve rather Calvins reason Gravin fuisset tam diuturna mora So long abode together at Jerusalem had beene burthensome for the space of three weekes together from the first day of the seventh moneth to the 21. when the feast of Tabernacles ended therefore this third time of their going up was against the feast of the Tabernacles as is evident Deut. 31.10 and that these were the three times in the yeere is directly mentioned Deut. 16.16 These three times in the yeere shall all the males appeare c. Tostat. quaest 25. QUEST XXXV Who were bound to appeare before the Lord whether their servants Vers. 17. SHall all thy men children appeare 1. The women were not bound by this Law to appeare because it was necessary that they should be left at home to attend the domesticall affaires and have a care of the young children yet they might come up voluntarily as Anna the mother of Samuel did and Marie the mother of our blessed Saviour especially those which dwelt neere to Jerusalem 2. Concerning the males Tostatus thinketh that all the males after they were come to yeeres of discretion ascended as Christ being but a child according to the custome of other children went up with his parents But it is more like that none went up under 20. yeere old only those males qui iraâ—sibant sub censum which passed under the account Calvin Some thinke also none above 50. yeeres but that is not like the children might goe up with their parents also but that was not of any necessity And left it might have seemed a dangerous thing to the countrey if all the males together should have beene absent the Lord promiseth that their enemies should not desire their land in the meane time while they appeared before the Lord Exod. 34.24 3. Neither were the males of their owne children only bound to goe up but their servants also as is expresly mentioned Deut. 16.12 that their sonne daughter servant and maid should rejoyce with them before the Lord. Of their Hebrew servants there was no question because they were of the same profession and they were but their servants for a time And concerning other servants bought with their money they were to circumcise them and then they were to eat of the Passeover Exod. 12.44 Now if they were circumcised they were thereby bound to keepe the whole Law as the Apostle sheweth Galath 5.3 And seeing they also were to eat the Passeover which could not be offered but before the Lord Deut. 16.2 they were also necessarily to appeare before the Lord. 4. But if all their servants were bound to goe up with them thrice in the yeere and that from the furthest parts of the land this would seeme to have beene a great prejudice to their masters and an hindrance to their businesse to spare their servants so long Lyranus and Tostatus here answer that they which dwelt farre off were dispensed withall and it was sufficient for them to come up only once in the yeere at the Passeover But no such dispensation is extant in the Law I rather insist upon that other answer of Tostatus that damna animae plus vitanda sunt quà m damna corporis the detriment of the soule is more to be shunned than the detriment of the body Therefore seeing their appearing before the Lord concerned the health of their soules all worldly respects ought to give place unto it and the Commandement of God was to be preferred before all Tostat. quaest 26. QUEST XXXVI To what end the people were commanded to meet together THis generall meeting of all Israel thrice in a yeere before the Lord was profitable for divers ends 1. Ad concordiam religionis doctrinae conservandam c. To keepe and preserve concord and unity in doctrine and religion Simler for if they might have sacrificed where they would the people might soone have declined and fallen to strange worship 2. Ingenti multitudinis concursu alii alios incitabant c. By this concurse of the multitude one helped to stirre up and provoke another to the more cheerefull setting forth of the praise of God Gallas 3. It was effectuall also Ad coalitionem animorum c. For the knitting together of their hearts and mindes the maintaining of love and charity among them Marbach 4. Solemnia festa angustiora fieri tanto conventu The solemne feast dayes by this company of the people were thereby more adorned and set forth 5. And this was a figure also of Christ that as they had but one Sanctuary one Altar on high Priest so Christus est unicus servator Christ is our onely Saviour and high Priest Simler QUEST XXXVII Why the people were not to appeare empty before the Lord. Vers. 15. NOne shall appeare before me emptie 1. Though this precept be annexed here to the solemnity of the Passeover yet it is to be referred not only to that feast as Tostatus seemeth to take it but to all the rest of the three Cajetane Gallas 2. Some understand it thus that none should appeare empty or in vaine before the Lord but they should receive some blessing at his hand but it is plaine Deut. 16.17 that it is meant of such gifts and oblations as they should bring with them to offer before the Lord Simler 3. Which offerings and oblations served for the repairing of the Temple and the maintaining of the Levites and for other such uses belonging to the service of God Simler 4. This presenting of gifts unto the Lord was to testifie their thankfull minde Non enim satis erat verbis gratitudinem testificari For it was not sufficient in words only to testifie their thankfulnesse Gallas And to this end they did it ut personarum rerum fiat Deo oblatio qui dat personas res omnes that they might offer unto God as well their substance as their persons who giveth all both the persons and all things beside Cajetane 5. Though we are not bound unto this Law seeing it is abolished veritas tamen aâ—uos pertinet yet the truth thereof belongeth unto us Gallas that if wee have money or any other substance we should first releeve the poore tunc demum Deo preces fundamus and then offer our prayers unto God Saltem animam non à boâ—is operibus vacuam Deo offeramus c. At the least we should not present our soule unto God empty and void of good workes Theodoret. To the same purpose Chrysostome idcircò pauperes ante fores sunt ut nemo vacuus ingrediatur c. intras ut misericordiam consequaris prior ipse miserere c. Therefore the poore stand at the Church doore that none should goe in empty thou encrest to obtaine mercy first shew mercy thy selfe c. Gregorie applieth it to
and taketh care for us and as our Priest hee did once for all offer up himselfe in sacrifice for us and still continueth our Mediatour Borrh. 4. Now the inferiour Priests garments are fitly applied to set forth the qualities and conditions of the faithfull which are the members of Christ as the other did shadow forth Christ our head 1. Beda by the linen garment interpreteth decorem castitatis the comelinesse of chastitie by the girdle vigilantem mentis custodiam the diligent watchfulnesse of the minde to keepe the same by the bonnets visus anditus gustus custodiam the diligent keeping of the sight hearing taste and of all the senses 2. Thomas maketh a more generall use Castitas significatur per femoralia c. Chastitie is signified by the breeches Puritas vita per lineam tunicam Puritie of life by the linen garment Moderatio discretionis per cingulum Moderate discretion by the girdle Rectitudo intentionis pertiaram And a right intention by the bonnet 3. But this application is more fit The linen garment signifieth our innocencie and righteousnesse which we receive in the lavacre of regeneration being cloathed with Christs righteousnesse as the Apostle saith All yee that are baptized unto Christ have put on Christ the girdle signifieth constancie in the truth as S. Paul saith Stand therefore your loines girded about with veritie Tiara protectionis divinae signa erant The bonnets were signes of the divine protection the linen breeches shew what care should be had of comelinesse and what reverence is to be used in the service of God Pelarg. Marbach Who addeth this further that as we put more comelinesse upon our uncomely parts as the Apostle saith 1 Cor. 2.23 So our Saviour hath respect unto the vile and abject members of the Church such as are despised and counted base in the world 4. And like as we use three kinde of garments some for necessitie to cover our naked parts some for ornament and comelinesse and some for defence as militarie garments as here the Priests had their linen breeches of the first sort their linen coat of the second and their girdle of the third So unto a Christian are necessarie three kinde of spirituall garments the first is the garment of faith whereby our sins are covered secondly the ornaments of the soule are requisite whereby Christians must be adorned in the sanctitie and integritie of life thirdly they must put on their spirituall armour and take the sword of the Spirit the word of God whereby they may fight against Satan Simler Borrhaius 4. Places of Doctrine 1 Doct. None must intrude themselves into the callings of the Church Vers. 1. CAuse thou thy brother Aaron to come In that Aaron intruded not himselfe into the Priests office but was thereunto called Procopius giveth this note Qui temerario ansu ad se trahere sacerdotium c. He that will rashly draw unto himselfe the Priesthood shall suffer punishment So also Oleaster So the Apostle observeth upon this very example of Aaron No man taketh this honour to himselfe but he that is called of God as Aaron Heb. 5.4 2. Doct. The agreement which ought to be betweene the Civill and Ecclesiasticall state OLeaster noteth here further in that Moses who was the chiefe Magistrate called Aaron to the Priesthood the concord and amitie that ought to be betweene the Civill and Ecclesiasticall state is commended that as Ioash prospered while hee followed the direction of Iehoiadah so both the Ecclesiasticall state should imitate Iehoiadah to give holy counsell and direction unto the Magistrate and the Magistrate to be like Ioash in following the same 3. Doct. Profitable arts are the gift of God Vers. 3. SPeake unto all cunning men whom I have filled with the Spirit of wisdome c. Gallasius hereupon thus writeth Omnem artem industriam c. Dei donum agnosco Every art and industrie which bringeth utilitie unto man I acknowledge to be the gift of God as the Prophet Isaiah saith that God instructeth the husbandman to have discretion Isa. 28.26 Men therefore to whom God hath given the knowledge of profitable and commendable arts should have a care to employ them to Gods glorie and not to abuse them to wantonnesse 4. Doct. Whatsoever is instituted in Gods service must proceed from his wisdome Vers. 3. SPeake unto all cunning men in the Hebrew wise in heart Whatsoever is instituted in the service of God à sapientia Dei proficisci debet must proceed from the wisdome of God no humane device must have place or bee admitted there Simler Sauls policie in transgressing Gods Commandement in saving the best things of the Amalekites though hee thought hee did therein well and wisely yet was displeasing unto God 5. Doct. The sound of the Word in the Gospell exceedeth the sound of Aarons bels under the law Vers. 35. HIs sound shall be heard c. Herein as Lippoman well observeth appeareth the excellencie of the Gospell beyond the Law they heard then but the sound of Aarons bels Nunc audimus clarum sonitum Evangelii Now we heare the cleere sound of the Gospell c And as the understanding of a man exceedeth the capacitie of a childe and the cleere day the dawning so the cleere light of the Gospell excelleth the shadowes of the Law God providing better things for us as the Apostle saith that they without us should not be perfect Heb. 11.40 6. Doct. There ought to be order among the Ministers of the Church Vers. 40. THou shalt make for Aarons sons coats In that Aaron the high Priests coats were made more costly and glorious than his sons the inferiour Priests therein commendatur ordo inter Ecclesiae ministros is commended order among the Ministers of the Church that although Christ doe forbid bid his Disciples Luk. 22. to exercise dominion one over another as the Princes of the world doe Neutiquam tamen ordinem abrogat Yet he doth not abrogate order seeing he hath not onely distinguished them himselfe in gifts but in offices as the Apostle saith Ephes. 4. He hath given some to be Apostles some Prophets some Evangelists some Pastors and Doctors c. Marbach 5. Places of Controversie 1. Controv. Against the superstitious apparell of the Romish Priests Vers. 4. THou shalt make a breast-plate an Ephod and a robe and a broidered coat These Priestly garments being ceremoniall and typicall are now abolished Christ the true high Priest being come with his ornaments Therefore the Romanists doe plainly Iudaize in bringing againe into the Priestly order such varietie of garments as the Pall the Miter the Crozier staffe the Albe the Chimere the gray amice the Stoale with such like Their Priests come forth as though Aaron addressed himselfe with his attire to sacrifice at the Altar S. Paul hath given us a rule concerning these things which are but a shadow of things to come but the bodie is in Christ Coloss. 2.17 But it will
should be there consecrated where the chiefe of their service and ministerie was to be executed 3. And there betweene the doore and the Altar was the brasen Laver where Aaron and the Priests were to wash themselves before they put on the holy garments thither therefore are they called because there they were to be washed with water Tostat. qu. 1. QUEST V. Why Aaron and the rest are washed and how Vers. 4. ANd wash them with water 1. Not with common or every water but with that which was in the brasen Laver chap. 30.18 Iun. 2. But here we must consider that alwayes the order of time is not set downe in Scripture in setting downe the storie of such things as were done for the brasen Laver wherein they were to be washed is afterward appointed to bee made chap. 30. Tostat. quast 2. 3. They were washed not onely their hands and feet as in their daily ministerie chap. 40.33 but in their whole bodie as thinketh Rab. Salomon because their first consecration required a more solemne oblation and washing than their daily ministration And like as the oyle was powred upon Aarons head but ran downe along upon his beard and other parts so it is like the water was applied to his whole bodie Lyran. Tostat. And this washing was a figure of Christs baptisme who went into the water when he was baptised Matth. 3. Simler 4. It was fit they should be washed before they put on the holy garments both for decencie and comelinesse that the soile of their bodie might be cleansed before they applied the precious and glorious apparell and for signification that they might thereby be admonished to cleanse and purge themselves from their sins and corruptions QUEST VI. Of the Priestly apparell which Aaron put on and why the girdle is omitted Vers. 5. PVt upon Aaron the tunicle c. 1. Tostatus thinketh that this was the linen garment which was common to Aaron and the inferiour Priests But it is shewed before chap. 28.39 that the high Priests linen coat was embroidered and so were not the other Priests linen coats 2. Tostatus also hath another conceit that the high Priest did put on this linen coat supervestes communes upon his common wearing apparell qu. 2. But that is not like for Aaron put off his cloaths when he was washed and then he is immediatly cloathed with his Priestly apparell 3. Because no mention is here made of the girdle Cajetan thinketh that cingulum erat commune pontifici sacerdotibus that there was one common girdle for the high Priest and the rest and therefore afterward vers 9. mention is made once for all of the girdles of the Priests But it is evident chap. 28.39 that the high Priests girdle was embroidered of needle worke whereas the common girdles were onely of linen Levit. 16.4 This rather is to be supplied out of Levit. 8.8 where he is girded with a girdle upon his coat and so Oleaster thinketh well that Aaron hath seven ornaments put upon him beside the linen breeches the tunicle the robe the Ephod the pectorall the girdle the miter and golden crowne 4. And whereas it is said and shall cleanse them with the broidered gard of the Ephod Tostatus following Iosephus thinketh that this was the girdle wherewith his garments were girded all together qu. 2. whereas it was the broidered gard which was in the nether part of the Ephod the laps whereof below did gird the Priest in the waste as a girdle Iun. Lippoman Simler Vatab. QUEST VII How Aaron was anointed and with what Vers. 7. ANd thou shalt take the anointing oyle 1. Though it be called oile yet was it more than oile for it was a precious ointment made of Rosin Myrrh Cinamom and other things as it is prescribed chap. 30. Iun. 2. The high Priest was anointed in his head but it is not expressed how the inferiour Priests were anointed it is like but in their hands though Tostatus useth but a slender conjecture to prove it because now their Bishops use to be anointed in the head the inferiour Priests but in the hands to signifie that the one receive a superioritie in their consecration the other but a kinde of service and ministerie for what warrant have they to use the Jewish rites and ceremonies under the Gospell in their consecrations 3. Now because it would seeme an uncomely thing that all Aarons garments should be besmeared with this ointment if it had beene powred on Aarons head R. Salomon thinketh that Moses tooke his finger and dipped it in the oile and so strake it on Aarons forehead But the text is against his conceit both in this place because it is said and shalt powre it upon his head and likewise Psal. 133. where it is expressed that the ointment ran downe upon Aarons beard and so to the skirts of his cloathing Tostat. qu. 2. QUEST VIII How the ordinance of the Priesthood is said to be perpetuall Vers. 9. THe Priests office shall be theirs for a perpetuall law 1. Whereas the like phrase is used chap. 28.43 This shall be a law for ever c. which some restraine unto the particular precept of wearing linen breeches because the law of comelinesse and decencie is perpetuall here it is evident that it is generally meant of the exercising and execution of the whole Priesthood Calvin 2. Therefore this ordinance is said to be eternall and perpetuall in respect of the subject because it was to continue toto tempore quo durarent sacrificia all the time that the sacrifices were to continue the sacrifices then in Christ being determined for the Jewes themselves at this day forbeare to sacrifice nay they would chuse rather to die than offer sacrifice out of the land of Canaan and especially because they have no Tabernacle nor Temple where onely by the law they were to sacrifice the law of the Priesthood must also cease the sacrifices wherein the Priesthood was exercised being abolished Tostat. cap. 28. qu. 21. 3. Augustine giveth another reason why it is called perpetuall quia res significaret aeternas because it signified eternall things So also Gloss. interlin it is so called quia perpetuam futuram id est Christianam religionem significabat because it signified the Christian religion which should be perpetuall And Calvine also approveth this sense Hac vera est ceremoniarum perpetuitas c. This is the true perpetuitie of the ceremonies that they have their being in Christ the substance and truth of them QUEST IX The spirituall application of Aarons manner of consecration NOw this manner of consecrating of Aaron by offering sacrifices washing putting on the Priestly apparell in being anointed hath this signification 1. The presenting of the bullocke to be sacrificed Aspersionem designat sanguinis Domini nostri doth signifie the sprinkling of Christs bloud Beda The two rams doe set forth Christ ex anima corpore c. consisting in his humane nature of bodie and soule Strabus
inwards and legs were washed and all was burnt upon the Altar Simler 2. But here the bloud is not appointed to be laid upon the hornes of the Altar as in the sinne offering not because as some thinke in the sinne offering expiation was made for sinne and therefore the hornes of the Altar were touched with bloud for in other sacrifices also there was expiation of sinne as Levit. 1.4 it is said of the burnt offering It is his atonement and the peace offering also was for a sweet savour Levit. 33. And generally in every sacrifice the bloud which was offered upon the Altar was for atonement Levit. 17.11 now the Altar was sprinkled with bloud both in the burnt offerings Levit. 1.5 and in the peace offerings 3·2 therefore in them also there was atonement made But because the sinne offering was specially and principally intended to be a sacrifice for sinne whereas the other directly were referred to the praise of God therefore after a more speciall manner the hornes of the Altar are touched with bloud in the sacrifice for sinne and not in the other Tostat. quast 8. QUEST XX. Why the dung in the sinne offerings being an uncleane thing was prescribed to be burned Vers. 17. ANd wash the inwards and the legs c. This rite and usage was not observed before in the sinne offering for there the skin and dung was burnt without the host But here this doubt will be moved seeing that no uncleane thing must be offered unto God how the dung could be burnt with fire For answer whereunto 1. It must be considered that this was no part of the sacrifice properly for the sacrifices which were offered unto God were burnt upon the Altar but these things were burnt without the host so likewise the red cow which was burnt without the host with the skin and dung Numb 19. was not properly a sacrifice offered unto God though it were an holy rite by him ordained to be observed 2. This ceremonie in burning the skin and dung of the sin offering without the host was prescribed to be done to this end ad monstrandam detestationem peccatorum magnorum c. to shew the detestation of great and enormous sinnes and therefore this rite was onely observed in the sin offerings for the Priest and the whole congregation to shew that their sinnes were greatest in the sin offerings for the trespasses of others it was not prescribed Tostat. quaest 10. QUEST XXI Why the burnt offering was so called and how it differed from other sacrifices Vers. 18. FOr it is a burnt offering unto the Lord. 1. The name in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because it was whole or all burnt upon the Altar saving the skin in other sacrifices as for sinne and in the peace offerings certaine parts onely were burnt as the fat and the kidneyes with some other parts but here all was consumed Tostat. qu. 10. 2. But the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholah or as Iun. reades hholah Oleaster pronounceth it without an asperation â—lah which is derived of ghalah to ascend so called because it all ascended into vapour and smoake Oleaster 3. So this holocaust or burnt offering is commended for three things 1. Because it was a burnt offering it was all consumed upon the Altar 2. In respect of the effect it was a sweet savour all here turned into vapour and so gave a more fragrant smell than the other sacrifices which did not send up such a cloud of vapour or smoake because they were not all consumed as the burnt offering was 3. It was an offering made by fire Dicâ—tur hoc ad differentiam elixorum which is so said by way of difference from those things which are boyled in water Cajetan QUEST XXII Why the burnt offering is called a sweet savour Vers. 18. FOr a sweet savour 1. The word is riach nicâ—oaâ—h a savour of rest that is an acceptable savour wherein the Lord delighteth and being thereby appeased resteth and ceaseth from his anger Oleaster It is a metaphor taken from sweet odors wherein he which smelleth a sweet savour resteth and contenteth himselfe Non parientes aliquid fastidii c. such odors as bring no loathsomnesse Cajetan 2. Which phrase must be figuratively taken for properly God nor no other spirit is said to smell for savour and smell is the object of the sense of smelling Spirits then not being endued with the sensitive facultie are not properly affected with the object of the sense And though the Lord should bee affected with smells yet the savour that commeth from the burning of flesh of it selfe is not so pleasant and savourly Tostat. qu. 10. 3. Therefore it is said to be an acceptable savour unto God in regard of their obedience and willing minde as Augustine Deum delectat cùm spiritualiter exhibetur God is delighted when it is spiritually presented c. that is with faith and true devotion of the heart So also Theodoret Sacrificium quod ex lege fiebat suavem odorem appellavit The sacrifice which was done according to the law he calleth a sweet odor Therefore where the externall act was offered without the inward devotion and obedience the Lord was not pleased with such sacrifices as with Cains and Sauls Tostat. qu. 10. 4. But it is called a savour of rest specially because it was a type and sacrifice of our blessed Saviour who was indeed an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Osiander Gallas To the same purpose before them Procopius Christ was offered for us all unto his Father in odorem bonae fragrantia for a sweet smelling savour QUEST XXIII Of the mysticall sense of the ramme of burnt offering FOr the mysticall sense of this second sacrifice of the first ram which was a burnt offering 1. Procopius by cutting the same in peeces understandeth the divers members of Christ which make all one bodie by the washing of the inward parts sermonis puritatem the purenesse of speech 2. Pelargus by the division of the parts would have signified the right dividing of the Word by the washing of the inwards the purging of our internall parts by the burnt offering the consecration both of our bodies and soules unto God 3. But these figures are more fitly accommodated and applied to Christ. By the killing of the ram the division of the parts and the washing of them is shadowed forth the passion of Christ and by the burnt offering the ardent love of Christ quo totus in cruce conflagravit wherewith he was all as it were set on fire on the crosse Marbach 4. And as the burnt offering ascended up in the fire so Christ is ascended into heaven having obtained eternall redemption for us and afterward sent the fire of his Spirit upon his Apostles Simlerus Borrhaius QUEST XXIV Of the third ram why it is called the ram of consecracion Vers. 20. ANd take of the bloud
said in that sense chap. 29.33 No stranger shall eat thereof that is none that is not of Aarons family 3. Tostatus giveth this solution That Kings are not here excluded because Kings when they were anointed did not use this ointment ad delectationem for delight which is here only forbidden sed ad cultum Dei but for the service and worship of God because as the Lord appointed Priests for his service so he ordained Kings in his stead to rule and governe his people Tostat. quaest 13. But it was not lawfull for any of the people to use this oile upon any occasion at all whether for delight or otherwise to consecrate any thing privatly nor upon any person not here excepted which are the Priests only for the words are generall 4. Wherefore the best answer is this God forbiddeth any other to be anointed with this ointment saving the Priests nisi scilicet aliter jusserit unlesse he otherwise command the Lord reserveth unto himselfe a liberty above his Law Simler As yet there were no Kings in Israel and therefore no mention is made of their anointing So that this ointment was afterward used to anoint both Kings and Priests sed non sine novo Dei mandato but not without a new commandement from God Pelarg. QUEST XXXVI What it is to be cut off from his people Vers. 33. HE shall be cut off from his people 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment prohibetur profanus usus sub poena mortis the prophane use is forbidden under paine of death 2. Some of the separation of them de coetu sanctorum from the society and company of the faithfull Gloss. interl 3 Some of the punishment divinitus by God himselfe to be imposed upon them Osiander as Vzzah for the like transgression was smitten with sudden death 4. Tostatus both understandeth the extraordinary punishment by the Lords hand and the sentence of death to be denounced by the Magistrate if any did continue in this offence nec desistere vellet and would not cease or give over 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule anima ejus peribit his soule shall perish 6. But all these three are better joyned together that both God shall cut off such an one by sudden and extraordinary death in this world and punish him eternally in the next as in this sense it is said that hee which was not circumcised should be cut off from his people because he had broken the Lords covenant Deut. 17.16 Iunius ibid. For as the faithfull are said to be gathered to their people when they died as Abraham Gen. 25.8 and Iacob Gen. 49.33 so the wicked and prophane shall be cut off from their people that is from the fellowship of the Saints in the next world Tostat. qu. 18. unlesse they doe repent Pelarg. Likewise if such prophane persons did obstinately persist in their sinne they were to die also by the hand of the Magistrate in which sense it is said that he that did sinne with an high hand that is presumptuously shall be cut off from among his people Numb 15.30 QUEST XXXVII The spirituall application of this holy ointment THis holy ointment made of these foure simples Myrrh Cinamom Calamus and Cassia 1. Some apply unto the senses by Cinamom understanding two of them the senses of seeing and hearing ut a sordibus repurgati that they should be purged from filthinesse c. Procop. 2. Some by these foure would have signified the foure morall vertues which must be tempered together Gloss. ordinar 3. Other by the Myrrh the mortification of the flesh by the Cinamom of ashy and earthly colour mortality by the Cassia growing in moist places Baptisme Gloss. interlinear 4. But these applications are too curious and impertinent therefore this holy ointment better setteth forth that holy ointment of the Spirit wherewith the Messiah was anointed who is said Psal. 45.8 to be anointed with the oile of gladnesse above his fellowes Thus Hierome applieth it in 3. cap. Hab. and Cyril lib. 12. in Levit. 5. But it signifieth not only the holy Ghost which was powred upon Christ without measure but that portion of grace wherewith every one of Christs members is anointed Osiander that as without this ointment neither the Tabernacle nor any part thereof was sanctified so without the operation of the holy Ghost all our labours and endevours are unprofitable Marbach 6. Pelargus more particularly applieth every one of these foure severall ingredients by the Myrrh which is good to joyne and as it were glue wounds together and helpeth a stinking breath and cleereth the voice he understandeth the merit of Christs death which healeth our wounds and cureth our evill thoughts and words by the Cinamom which is good against poisonfull beasts the spirituall force of Christs death which prevaileth against Satan by the sweet Calamus charity is signified which covereth a multitude of sinnes by the Cassia which healeth the biting of vipers the holy Sacrament of the Eucharist which is a spirituall medicine to the soule But we have no direction in Scripture for any such particular application It sufficeth that this ointment prefigured the spirit of grace wherewith the faithfull are anointed as the Apostle saith Yee have an ointment from that Holy one and know all things 1 Ioh. 2.20 QUEST XXXVIII Of the spices whereof the holy perfume was made Vers. 34. TAke these spices stacte c. Now followeth the composition of the perfume 1. The first is called in Hebrew nabaph which signifieth a drop distilling R. David Vatablus Oleaster take it for balm which distilleth from the tree some for storax liquida liquid storax But liquid things could not be beaten to powder as this was vers 36. Some interpret it pure myrrh Genevens But that was prescribed before for the oyntment called there mar Rab. Salomon thinketh it was a kinde of gum But there is great difference betweene stacte and gum it was therefore the distilling of myrrh indurata being hardned Lippom. Which the Septuagint called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of myrrh Simler 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shâ—cheleth which Oleaster would derive of shachal a Lion or Cat a mountaine the sweat or ordure whereof is of great savour that which we call muske R. David and Papias take it for the root of a certaine odoriferous and fragrant herbe But the most thinke it to be a little shell like unto a small oyster or cockle of the bignesse and colour of ones naile which is found in India in the lakes where nardus groweth where the small shelfish doe feed of nardus and thereupon the shels become to be of an excellent sweet smell Dioscorides lib. 2. cap. 20. So Lyranus Tostat. Pelargus Some take it for cleare gum Genevens But that is not so apt to be beaten and
Sabbath formally who doth that which is expressely forbidden to bee done upon that day he materially breaketh it who doth a worke like unto that which is forbidden but yet is permitted by the law As if there were a law that no citizen should sell any thing to a stranger but such as were licensed to do it hee that so selleth being not allowed transgresseth the law formally he that doth it being thereunto licensed doth transgresse onely materially in that he doth the same thing which he committeth that transgresseth the law but not in that manner The same difference there was betweene the workes of the Priests which were allowed by the law upon the Sabbath day and the like workes of those which laboured in the building of the Tabernacle upon that day which were forbidden 3. Another difference is this the sacrifices belonged to the service of God which if they should have been intermitted upon the Sabbath the service of God should therby have been neglected But though the workes about the Tabernacle did cease upon the Sabbath Gods worship was not thereby neglected for they might as well be made upon other daies and so were 4. They were to do no servile works upon the Sabbath but many works necessarie for the building of the Sanctuarie were servile so were not the sacrifices and other duties performed by the Priests upon the Sabbath therefore the one were permitted upon the Sabbath and not the other Tostat. qu. 9. QUEST XIII How the Sabbath is said to bee a signe that the Lord did sanctifie them Vers. 13. IT is a signe betweene me and you that I the Lord do sanctifie you Which words are diversly expounded 1. Some make this the sense It is a signe that I sanctifie you in that I have separated you from other people selected you unto my self Vatab. Lyran. 2. Oleaster thus Sanctitas Sabbatâ— signum est munditia c. The holinesse of the Sabbath is a signe of cleanenesse which I require of you Vt ex dicato tempore Deo credamus magis nos ipsos dicuri Deo c. That by the time dedicated to God wee should know that wee our selves much more should be dedicated Cajetan But more is here signified than so the words implie an actuall sanctification not signified onely 3. Hierom saith it is so said because it was signum veri Sabbati a signe of the true Sabbath wherein wee shall rest from the labours of the world 4. So also Irenam Non sine symbole erant signa the signes were not without some symbole and signification Sabbatâ— perseverantiam totim diâ—i c. The Sabbaths holding our the whole day did signifie our continuance in Gods serâ—â—ce But here the Lord speaketh of an actuall sanctification not of a typicall signification 5. Some say it is so called quia signum erat â—udâ—ris because it was a signe of the Covenant whereby the people did bind themselves to worship the Lord for their God and such signes were all the other ceremonies Marbach But there is a morall consideration in the sanctifying of the Sabbath therefore it was otherwise a signe than the other ceremonies 6. It was then a common signe betweene God and them they holding God to be their God Creator and sanctifier because the Sabbath was a commemoration of the creation and the Lord taking them for his people whom he created redeemed and sanctified Iun. Tostat. 7. Beside the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world who derided the Jewes for their Sabbaths as 〈◊〉 derided them for this Quod septimâ—m partem 〈…〉 Because they lost the seventh part of their age in resting every seventh day Tostat. qu. 10. 8. And specially it was a signe of their sanctification because that day they were sequestred by an holy rest from thinking or studying upon prophane things and in respect of the exercises of religion upon that day whereby they were sanctified sanctificaâ—â—r verbo Dei we are sanctified by the word of God Simler And they did meet together ad confirmandam 〈…〉 to confirme their faith by the sacraments Osiander And because every Sabbath discatiâ— doctrinam meam you learne my doctrine c. Iunius QUEST XIV The reasons why the Sabbath must be observâ—d Vers. 13. FOr it is a signe c. There are here divers reasons yeelded for the observation of the Sabbath 1. The first is à sine from the end it was a signe betweene God and them 2. Ab â—tili it is holy unto you that is ordained for your benefit and commoditie as our blessed Saviour saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath Pelarg. So also Cajetan It is holy unto you that is ad vestrum bonum mandatur custodiendum it is appointed to be kept for your good 3. A necessarie from the necessitie of it because if they did not keepe it they should surely die as thrice the punishment of death is here threatned to those that defile the Sabbath and doe any worke therein Pelarg. 4. From the authoritie of the Institutor quia dicatur Domino c. because it is consecrated unto God vers 15. It is the Sabbath of the holy rest unto the Lord therefore it ought to be observed Cajetan 5. A facili from the easinesse of the precept the Lord appointeth but one day for the holy rest whereas he alloweth six for labour Pelargus 6. Ab exemplo Dei from Gods example who created the world in six daies and rested the seventh Pelarg. Simlerus 7. A consequenti from the event or consequent in observing the Sabbath efficient in succedentibus generationibus c. They shall procure that a perpetuall covenant shall be established in their generations betweene the Lord and their posteritie for ever Cajetan QUEST XV. What death is meant in this phrase He shall die the death Vers. 14. SHall die the death Whereas there are divers kinds of death there is everlasting death both of bodie and soule in the next world and the temporall death in this life either of the soule in being deprived of the life of grace or of the bodie either by the hand of God by sudden and extraordinarie death or by the hand of the Magistrate according to these divers kinds of death so is this place diversly interpreted 1. Some referre it to everlasting death and excluding from the societie of Gods servants Iun. 2. Some understand it of being deprived of the life of grace Vita gratiae destituetuâ— hic infuturo seculo c. He shall be destitute of the life of grace both here and in the next world Lippoman 3. Some of being excluded from the people of God no more to be counted an Israelite Eâ— Oleastr 4. Some of the violent death by the Magistrate Osiander Simler 5. Some of extraordinarie death when God cutteth one off and so punisheth him by death unlooked for as God is said
Deut. 9.22 4. Wherefore it was first cast into the fire not onely to be melted and the fashion thereof to be defaced but it was burned that is so long kept in the fire that by the burning it was made brittle as wood when it is burned to a coale and so being taken out it was pounded and beaten So also Tostatus adding somewhat to his former opinion QUEST LVI Why the powder of the golden Calfe is cast into the river Vers. 20. HE strowed it in the water 1. Cajetan thinketh that as everie one tooke of the water of the river and did drinke modicum pulveris spargebatur super aquam a little of the dust or powder was strowed upon the water for if it had beene any while in the water it would have sunke downe to the bottome and so the people should not have drunke of it But this had beene too great a labour for Moses as everie one drunke to have sprinkled a little of the gold powder in the place where hee tooke up the water to drinke And Moses saith Deut. 9.21 that hee cast the dust into the river it is like it was all at once throwne into the river and the people being afraid to doe otherwise than Moses commanded were ready as the powder was cast into the water to take thereof and drinke 2. Augustine findeth out here a mysterie by water understanding Baptisme which signified the conversion of the idolatrous Gentiles unto the faith of Christ Ille vitulus per ignem zâ—li aciem verbi aquam Baptismi ab eis quos absorbere conatus est absorptus est The golden Calfe that is the idols of the Gentiles by the fire of zeale the edge of the word and water of Baptisme is devoured which sought to have devoured them c. But this seemeth too curious 3. The historicall meaning is this rather the dust is cast into the water which they had received not long before out of the rocke in that drie and barren place Pelarg. Iunius Thereby to upbraid their unthankfulnesse which in the same place where they had received so great a benefit forgate God and fell away from him QUEST LVII How the Israelites were brought to drinke of this water and why Vers. 20. ANd caused the children of Israel to drinke of it c. 1. This was done for some speciall signification though it bee not expressed For it is not to bee thought that so holy a man as Moses being directed by Gods Spirit would cause all this to bee done the golden image to bee burned and beaten to powder and cast into the water and the people to drinke thereof and all in vaine Tostat. qu. 31. 2. And the people though they knew that this was no good signe unto them to drinke water mingled with such ashes and beside it was a bitter and unpleasant water yet durst not gaine-say Moses as neither before did they resist him when he so used their new molten god for both they were stricken with a conscience of sinne and inward terror and God had set in Moses an evident Majestie and authoritie which made them all to feare and tremble before him as it appeareth afterward when a few of the Levites armed themselves against all the host which consisted of six hundred thousand fighting men and killed whom they met none daring to resist them 3. Such like authoritie and Majestie appeared in our blessed Saviour when he whipped the money-changers and merchants out of the Temple and none durst oppose themselves against him Tostat. qu. 31. QUEST LVIII Wherefore the people were compelled to drinke the powder of the idoll NOw these reasons are given why Moses compelled them to drinke of this bitter water 1. Ambrose saith it was done Vt omnia impietatis aboleret vestigia To abolish all the reliques of impietie c. So also Gregorie Nâ—ssen Materia quae eorum peccato subministravit deleta est The verie matter which ministred occasion to their sin was taken away 2. By this meanes a kinde of judgement was shewed upon the verie instrument of their sinne for otherwise it had beene sufficient if hee had done as Iacob did Genes 35.4 to have defaced it and hid or buried it in the ground therefore this was done ut in eo sceleris pateret judicium in quo scelus patratum fuerit that there might be shewed a signe of their sin in that wherein it was committed Tostat. quaest 30. 3. This was done to shew the basenesse and vilenesse of that idoll Vt contemnere discat quod in secessum projici videat To contemne that which they saw cast out in the draught Hierom. So also Borrh. That they should thinke no better of such idols than of their dung and excrements simulque testatur idoli impotentiam and withall it shewed the impotence and weaknesse of that idoll which they saw consumed to dust 4. Hereby was also signified Quòd corpora animos inquinaverant That they had defiled their bodies and soules with this sinne that by drinking of the ashes of the idoll they might understand non cuti tantum adharere that this sin did not cleave only to their skin sed defixum in visceribus but that it was fastened to their verie bowels Calvin So also Procopius to shew Animos ipsorum infectos idololatria that their verie soules were infected with idolatrie 5. Voluit ut pulveribus idoli sui saetiarentur He would have them glutted and satiate with the dust of their idoll as when they lusted for flesh they had such plentie that it came out at their Nostrils Numb 11. So here as with greedinesse they desired an idoll to be made Moses will have their greedie desire satisfied and filled even with drinking it Oleaster 6. And by this was signified Maledictionem à se exhaâ—riendam potandam That they should drinke and draw out their owne malediction and sup up the verie dregs if the Lord were not more mercifull unto them Iun. That as this bitter water was heavie to the stomacke so their sinne was like to sticke by them And this shewed calicem hibere perpetuae infoelicâ—â—atis that they should drinke the cup of perpetuall miserie as when they cried unto Pilate wishing Christs bloud to bee upon them and their seed Lippom. Pellican And so Moses Gerundens one of their owne Rabbines confesseth Non accidit tibi O Israel ultio aliqua in qua non sit vel uncia de iniquitateâ— vituli There hath not happened unto thee O Israel any revenge where there is not an ounce or some part of the iniquitie and sinne of the Calfe 7. Augustine maketh this mysticall signification of it that as the Israelites did drinke and receive into their bodies the golden Calfe so the Gentiles qui erant corpus diaboli credendo transirent in corpus Christi which before were as the body of the Devill while they were idolaters should by beleeving bee graft into the body of Christ c. Like
c. yet in the originall they are distinguished for the first 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 substance for he was diversly seene 9. And that it is impossible Oculis corporis substantiam Dei aspicere with the eyes of the body to see the substance of God it is evident by our blessed Saviours answer unto Philip who desired Christ to shew them the Father He that hath seene me hath seene the Father insinuating thereby that God cannot otherwise be seene of us than in Christ his Son who is the verie engraved forme of his person And if Christ would not grant any such carnall vision of God unto his Disciples who were conversant with him in the flesh who can in this life expect it 10. Whereas then the Prophet Isaiah saith I saw the Lord sitting upon an high throne and he is said to have beene seene of other of the Saints wee must not thinke that they saw Gods substance with their carnall eyes sed juxta possibilitatem humanam non ut est sed ut voluit se videre but as mans nature could see him not as hee is but as it pleased him Hierom who in the same place reproveth the Jewes who affirme that Isaias was slaine of their fathers because he writeth he saw God with his eyes whereas Moses saw only Gods back-parts for seeing Moses also writeth that God talked with him face to face interficite Mosen cum Esaia yee might as well have killed Moses as Isaias QUEST XLV Whether we shall see the divine nature with the eyes of our bodies in the next life BUt it is a greater question whether the Saints shall not in the next life see the Divine Essence with their bodily eyes which some doe affirme upon these reasons 1. Iob saith he shall see God in his flesh Iob 19. that is in the resurrection 2. S. Paul also saith that then we shall see face to face 1 Cor. 13.13 3. We shall then be like unto the Angels which doe behold the face of God 4. Our bodies shall then be spirituall and therefore wee shall even with our bodily eyes see and discerne Spirits 5. Otherwise if our eyes should not behold God what use should there be of our sight Contr. 1. The Hebrew Interpreters expound that place of Iob of his sight of God in this life but taking it rather to be spoken of his state and condition in the resurrection as most of our writers doe interpret we deny not but then the Redeemer who is cloathed with our flesh shall be seene of us even with these our eyes as Iob there saith But it is one thing to see the person of the Mediatour another to see the divine essence and nature 2. Saint Paul speaketh not of the â—ight of the bodily eyes but of the sight of the minde as hee expoundeth himselfe Now I know in part but then shall I know even as I am knowne 3. The likenesse similitude which we shall have with the Angels holdeth not in everie thing as that we shall have the like nature or knowledge but in that wherein the resemblance is made as that we shall neither marrie nor be married nor need meat and drinke but in that respect shall be as the Angels and yet neither doe the Angels fully comprehend the divine nature as afterward shall be shewed 4. Our bodies are said to be spirituall not as opposite to the nature of our bodies now which shall remaine but as set against the corruptible and earthly qualities thereof our bodies shall be bodies still but not earthly naturall corruptible bodies as they are now therefore the argument followeth not 5. And this shall be the use of our heavenly sight wee shall see God in his workes but after a more cleere manner than now we shall see the elect we shall behold Christ himselfe Upon these reasons Simlerus concludeth In futura vita nos oculis corporis corpora tantum visurâ—s In the next life we with our bodily eyes shall see onely bodies and not the essence of God Thomas Aquine also thus interpreteth Iobs words I shall see God in my flesh I consisting of body and soule shewing Quod suâ— modo visionis illius erit particeps corpus That the body also after a sort shall be partaker of that vision not that the eyes of the body shall see the Divine Essence Sed quia oculi corporis videbunt Deum hominem factum But because the eyes of the body shall see God which was made man Videbunt etiam gloriam Dâ—i in creatura refulgâ—â—tem They shall also see the glorie of God shining in the creatures But this further must bee added that though the divine essence of God shall not bee seene of our bodily eyes then because God is of an infinite and incomprehensible nature yet the blessed Spirits the Angels and Ministers of God shall bee seene of the elect Angelorum beatorum omnium consortio conspectu colloquio fruemur We shall enjoy the fellowship fight and conference of the Angels and of all the blessed Buâ—an For if the eyes of the young man were so opened at the prayer of the Prophet that he saw the Lords heavenly host which appeared in the likenesse of fierie horse and charriots much more shall our eyes then be so cleared as that we shall see the Angels themselves though not in their very spirituall nature yet in such sensible manner as that we shall both converse have conference with them QUEST XLVI Whether the Divine Essence can be seene and comprehended by the minde of man in this life NOw it followeth to be considered seeing Gods essence cannot be seene by our bodily eyes either in this life or the next whether that in our minde and understanding here in this life wee may attaine to the fight and knowledge of God where that position of Thomas Aquine is to be held Impossibile est animae hominis secundum hanc vitam viventis essentiam Dei videre It is impossible for the soule of man in this life to see the essence of God the reasons whereof are these 1. Because the soule being in the body naturally knoweth not any thing nisi quâ— habent formâ—â— in materia but such things as have their forme in some matter or may be knowne by such things but the essence of God per naturas rerum materialium c. by the nature of materiall things cannot be knowne Thomas 2. Almost all our knowledge initium habet à sensibus taketh the beginning from the sense but God cannot be perceived by sense Simler 3. Ambrose likewise saith Anima carnis hujus maculis coâ—â—â—vionibus obumbratae faciem Dei sâ—ncere videre non possunt The soules being shadowed and obscured with the spots and blemishes of the flesh cannot cleerely here see the face of God c. And he further giveth this reason Qui faciem Dei videt esse â—ine peccato He that seeth the face of God must be without
sin as our Saviour saith Blessed are the pure in heart for they shall see God But none are here without sin therefore none here can see God 4. Gregorie Nyssâ—n Propriâ—m suum est ut omnem cognitionem excedat It is proper and peculiar unto God to exceed and goe beyond all knowledge Qui verâ— est is cognitione non comprehenditur He thaâ— truly is and the cause of the being of all things cannot be comprehended by any knowledge c. The minde of man being of a finite nature cannot comprehend that which is infinite and incomprehensible 5. Further Bernard to this purpose urgeth that place 1 Ioh. 3.2 We know that when he shall appeare we shall be like him for we shall see him as he iâ— whereupon he inferreth thus Videre illum jam in hoc mundâ— illuminatus potest tanquam jam in aliquo similis sicuti est non omnino potest quia nondum perfecte similis He that is illuminate may see him in this world as in some thing like unto him but as he is hee cannot see him because he is not perfectly like him c. If then we shall only see him as he is when wee shall be like him then now in this life we cannot see God because we are not like him 6. Irenaeus enforceth this argument Si neque Moses vidit Deum nec Helias c. If neither Moses saw God nor Elias nor Ezechiel but those things which they saw were similitudines claritatis Domini only similitudes of divine brightnesse and prophecies of things to come it is manifest quoniam Pater invisibilis that the father is invisible of whom the Scripture saith Never any man saw God c. For if any had seene God it is most like those great Prophets should have had a sight of him but they saw him not otherwise than by certaine similitudes 7. Cyrillus affirmeth the same out of that place Ioh. 1.18 No man hath seene God at any time the only begotten Son of God c. hath declared him Soli consubstantiali â—ilio Pater visibilis est nulli praeter eum alii Only the Father is visible to his Son of the same substance with him and beside him unto none 8. Whereas then the Prophet Isaiah saith that he saw the Lord chap. 5.1 and the Scripture testifieth that God spake with Moses face to face and that the pure in heart shall see God Matth. 5.8 These places are either understood of the vision and sight of God by faith as Ioh. 14.9 He that seeth mee seeth my Father or else of the symbolicall sight of God by certaine similitudes and representations as Cyrillus calleth it symbolica similitudo divinâ— gloriae a symbolicall similitude of the divine glorie as Ezechiel also saith it was visio similitudinis gloria Domini a vision or appearance of the similitude of the glorie of the Lord. And so Bernard well concludeth Itaque de ipso vides sed non ipsum Therefore in this life thou seest somewhat of God but not God himselfe QUEST XLVII Whether the Angels nâ—w or the soules of men shall fully see the Divine Substance in the next life THat the Saints in the next world shall see God the Apostle is an evident witnesse that when hee appeareth we shall be like him for wee shall see him as he â—s wee shall see him after a more cleare manner than either Moses saw him in the mount or our parents before their fall But even then we shall not bee able fully to comprehend the divine substance of God we shall see him qualis est sed non quantum est as he is but not all that he is Bucanus 1. Deus vere incomprehensibilis dicitur God is said truly to be incomprehensible therefore hee cannot of the creature be comprehended Nec etiam Angelicae naturae comprehensibilis est No hee cannot be comprehended of the Angelicall nature for then he were not simply incomprehensible Alcuinus 2. Chrysostome concludeth as much Ne supernas virtutes Deum posse videre That the high powers of the Angels cannot see God out of that place Isai. 6.2 where it is said that the Seraphim with two of their wings covered their face Cum de Seraphim audis oculos avertisse pinnas visui obduxisse c. when thou hearest that the Seraphim turned away their eyes and drew their wings over their sight c. Nihil aliud docet nisi ejus cognitionem integram non potuisse recipere c. It teacheth nothing else but that they were not capable of the full knowledge of God neither durst behold his most perfect substance c. If then the Angels cannot comprehend the Divine Essence much lesse the spirits of men As Aleniâ—us inferreth Quamvis usque ad aqualitatem Angelicam humana post resurrectionem natura perficiat videra tamen essentiam ejus plene non valet Although our humane nature should attaine after the resurrection to the equalitie of Angels yet it should not be able fully to see Gods essence So also Calvin Licet Angeli excellentiore modo c. Although the Angels are said to see Gods face after a more excellent manner than men yet they are not capable of his infinite greatnesse which would swallow them up quast ex novo Testamento 3. Augustine also urgeth that place Ioh. 1.8 No man hath seene God at any time the onely begotten Sonne which is in the bosome of his Father hath declared him Sinus Patris quid est nisi affectus in châ—â—iâ—ati veri Patris per naturae unionem in filium What is the bosome of the Father but the affection of true charitie of the Father by the union of nature toward the Sonne c. Whereupon it followeth that the Sonne only who is of the same substance and nature with the Father hath seene him But the soules and spirits of the Saints are not in the bosome of God nor of the same substance therefore they cannot see God in his divine nature 4. Further Bernard thus inferreth upon that place 1 Ioh. 3.2 We shall see him as he is for wee shall bee like him Non aliud est videre sicuti est quam esse sicuti est It is no other thing to see him as he is than to be as he is c. But we shall not bee altogether like unto God only in some sort therefore wee shall not see God in his nature perfectly or altogether 5. Therefore whereas the same Bernard saith Talis visio non est vita praesentis c. Such a vision to see God in his nature is not in this life present but is reserved for the time to come c. And Augustine Promittitur sanctis in alia vita That fight is promised to the Saints in the next life c. they must bee understood to speake by way of comparison that in the next life wee shall see God in his owne nature that is
a reason of the Lords former answer why Moses could not see Gods face and glorie Quia non expediebat because it was not expedient Iun. in Analys quia exitiale foret because it would be to his destruction Calvin 6. Wherefore as Gallasius well noteth Rationem subjungit c. God adjoyneth a reason why Moses would not see Gods face because such is the imbecillitie of mans nature Vt pracelsam ejus splendorem sustinere nequeâ—t that it is not able to sustaine or indure his excellent brightnesse c. This then is set downe as an effect or consequent of the seeing of Gods face that it would so oppresse them and astonish them that they could not live after And that this is the meaning it appeareth both by Iacobs speech that counted it as a singular benefit that he had seene God face to face and yet his life was preserved yet indeed Iacob had not seene the very divine essence at that time So Manoah Sampsons father said to his wife We shall surely die because we have seene God they thought they had seene God whereas it was an Angell onely which they saw But yet by these examples it appeareth how they did understand this saying No man can see God and live Neminem posse citra mortem Deum facie ad faciem videre That no man without perill of death can see God face to face Oleaster Irenaeus also confirmeth this sense out of the new Testament as Iohn saith when he saw that vision Apoc. 1. vers 17. I fell at his feet as dead ut fieret quod scriptum est that it might be fulfilled as it is written No man can see God and live Ambrose well giveth the reason hereof Si Solis radios oculi nostri ferre non possunt c. If our eyes cannot indure the sight of the Sun beames if one creature cannot behold another sine offensione sui without hurt of it selfe how can any fine periculo sui without great danger unto himselfe behold the glistring countenance of his Creator Fulgor ille tantae Majestatis nos in nihilum redigeret The brightnesse of so great a Majestie would bring us to nothing Calvin Simler 7. Tostatus alloweth this sense Immediate ut viderit morietur Whosoever should see Gods face should immediately die after it But he restraineth it onely to the sight of the bodie because the eye could not indure to behold such an excellent object but he saith it cannot be understood of the seeing of the divine essence in the soule for that Non causat aliquam passionem in corpore for the inward and intellectuall sight doth not cause such a passion in the bodie as wherewith the harmonie thereof should be dissolved qu. 18. Contra. 1. As though the soule of man may not be as well oppressed and astonished with an excellent intellectuall object such as is the essence of God as the bodily sight may be with a sensible object 2. And the astonishment of the soule may also worke upon the bodie as we see when the soule is with griefe and care oppressed the bodie also is therewith affected 3. Cajetan hereof thus noteth Quamvis excellens intelligibile non corrumpat intellectum sed confortet illum est tamen illi improportionatum excedit capacitatem illius hoc est opprimere illum Though an excellent intellectuall object doe not corrupt or destroy the understanding but comforteth it yet it is unproportionable to it and exceedeth the capacitie thereof and so doth in a manner oppresse it c. QUEST L. What place this was in the rocke which the Lord here speaketh of Vers. 21. BEhold there is a place by me c. Thou shalt stand upon a rocke c. 1. Cajetan understandeth this place in the rocke in a spirituall sense Moses erecta fixa mente elevatus that Moses as it were lifted up with a setled and upright minde c. should addresse himselfe to this vision 2. Procopius thus understandeth Petra est Christus hac petra est locus apud Deum The rocke is Christ and this rock is that place with God as our blessed Saviour saith He that seeth me seeth my father 3. Augustine will not have it understood of any materiall place Qui enim locus non penes Deum est For what place is there not with God who is every where present Ecclesiam ergo significat He therefore hereby signifieth his Church 4. But it is evident by this whole description that the Lord meaneth the very rocke in Horeb where Moses should be set In rupe qua soleâ— apparere in the rocke where I used to appeare unto thee Vatab. In monte Sinai ubi consuevi tibi loqui In mount Sinai where I use to speake unto thee Lyran. Tostat. So also Chrysostom Vidit Moses sed extra per cavernam in petra Moses also saw God but outwardly in a rocke thorow a cleft 5. Fuit hac petra corporea This was indeed a materiall rocke in a cleft whereof Moses was put but it signifieth the true rocke Christ by whom we attaine to the true knowledge of God QUEST LI. How the Lord is said to cover Moses with his hand Vers. 22. I Will cover thee with my hand c. 1. Gregorius Nyssenus thus expoundeth these words Qui ad Christum pervenit manu Dei tectus est manus autem Dei creatrix omnium rerum virtus He that is come unto Christ is covered as with Gods hand and Gods hand is the power wherewith all things are created but this sense cannot stand for the Lord doth not remove his hand or protection from them which are placed in the true rocke Christ as the Lord is said here to remove his hand from Moses 2. Pelargus understandeth the removing of the hand De collapsione politiae Mosaicae post adventum Christi of the removing and falling of the politike state of Moses common-wealth after the comming of Christ. But the text describeth a thing now presently done 3. Simlerus thinketh it is but a phrase of speech as we use to put our hand before our eyes when we looke upon the Sun Sic oculi Mosis teguntur so Moses eyes are hid that they should not be dazled with Gods glorie So Iunius taketh it to be humanitus dictum to be spoken according to the use of men I will hide thine eyes 4. Tostatus thinketh it was quaedam nubes densa a certaine thicke cloud which covered the hole of the rocke till the Lord passed by quâ—st 19. So also Calvin Dei manus pro caligine accipitur c. The hand of God is taken for a mist and darknesse put before Moses eyes that they might not be intent curiously to looke further than was meet 5. But there is nothing to the contrarie why this may not be added further that this cloud put before Moses eyes might not also have as it were the fashion of an hand Ponam quasi figuram
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
Neither yet were they fastened directly in the verie corner of all where the sides joyned together for then the bars could not conveniently have beene thrust thorow them but by the corners are meant the sides neere unto the corners as it is said afterward that the barres were in the rings by the sides of the Arke Tostat. qu. 1. QUEST II. Why it is said He made where the Lord said before to Moses Thou shalt make Vers. 6. HE made the Mercie-seat c. The phrase must be observed that whereas chap. 25. the Lord saith to Moses Thou shalt make an Arke thou shalt make a candlesticke thou shalt make a table and so of the rest here it is said He that is Bezaleel made the Arke he made the table he made the candlesticke The reason hereof is to shew the obedience of Moses and the people lest they might have beene thought to have received many precepts of the Lord and performed few of them In that therefore the Lord said to Moses Thou shalt make there the charge and commandement is given But now where it is thus rehearsed and he made the dutifull and carefull performing is expressed of that which was given them in charge Pellican QUEST III. In what forme the branches of the candlesticke went up Vers. 18. SIx branches came out of the side thereof 1. Pellican seemeth to thinke that these branches went up erectis calamis with their stalkes upright 2. But their opinion seemeth more probable who thinke that the branches in their going up semicirculos effecisse made halfe circles for both that forme and fashion was more comely to sight and beside if they had gone upright this inconvenience would have followed that the lamps above where the oyle was put for the lights would not have stood right up but leaning one way which had been unfit both for the droppings of the oyle and the lights would not have burned so cleare nor so bright if the lamps had not stood even and levell Gallas The rest of the questions concerning these instruments and ornaments of the Temple which are described in this chapter are before discussed chap. 25. and chap. 30. in the beginning of the chapters 4. Places of Doctrine 1. Doct. Christ our true propitiatorie and Mercie-seat Vers. 6. HE made the Mercie-seat The Mercie-seat signified Christ our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie who hath reconciled us to God his Father The Cherubs upon the Mercie-seat doe represent the holy Angels whose ministerie Christ useth in the government of his Church Pelargus As the Apostle saith They are sent forth to minister for their sakes that shall be heires of salvation Hebr. 1.14 Marbach 2. Doct. Christ both God and man THe making of the Arke of wood within and gold without did set forth the two natures in our blessed Saviour joyned together in one person the divine and humane Simlerus In the Propitiatorie and Mercie-seat are typically set forth the benefits that we have by Christ that as the Propitiatorie covered the Arke wherein was the Law so Christ Legem nos accusantem tegit doth cover and hide the Law which accuseth us Simler But more particularly the Apostle rehearseth the benefits which we have by Christ saying that he is made of God unto us his wisdome righteousnesse sanctification redemption 1. His wisdome in that Christ hath revealed unto us the will of his Father to give his Sonne for us That whosoever beleeveth in him should have eternall life 2. He is our Iustice in that hee imparted to us both his active righteousnesse in fulfilling the Law and his passive obedience in bearing the punishment due unto our sinne so the Apostle saith Christ is the end of the Law for righteousnesse to everie one that beleeveth 3. Christ is our Sanctification in that hee doth not only impute unto us his righteousnesse by faith but doth also sanctifie and regenerate us by his Spirit inabling us in some measure to keepe his Commandements as the Lord saith by his Prophet I will put my Spirit within you and cause you to walke in my statutes 4. He is our Redemption in that he hath by his innocent death appeased the wrath of God toward us as the Apostle saith Who shall condemne us it is Christ which is dead c. Marbachius 5. Places of Confutation 1. Confut. Against such hereticks as erred concerning Christs divine or humane nature AS Christ is shadowed forth in the Arke to be both God and man so all such are condemned which doe erre concerning the divine or humane nature of Christ. As touching Christs divine nature 1. Some utterly deny it making Christ a meere man and not to have beene before he was conceived of the Virgin Marie in which heresie were Cerinthus Ebion contrarie to the Scripture which saith that the Word which was made flesh was in the beginning c. Ioh. 1.1 2. Some confesse another nature in Christ beside his humanitie but not of the same substance with God yet of an higher nature than any creature so held Carpocrates Basilides Arrius but our blessed Saviour himselfe saith I and my Father are one Ioh. 20.30 3. Some affirmed that Christ beside his humane nature consisted also of a divine yet not begotten of the Father but making one person with God the Father as well as being of one substance so the Sabellians and Patropassians whereas the Apostle saith God sent his Sonne made of a woman Gal. 4.4 The person then of the Sonne and not of the Father was made man for us Concerning Christs humane nature 1. Some affirmed that he was not a true man but onely in outward appearance as the Manichees and Marcionites who are confuted by Christs owne words Luke 24.39 Handle me and see for a spirit hath not flesh and bones as yee see me have 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie but brought it with him from heaven contrarie to the Apostle who saith That hee was made of the seed of David according to the flesh Rom. c. 3. 3. Some taught that Christ had a true humane nature but in respect of his body onely not of his soule as Apollinaris Bishop of Laodicea who is convinced by the words of our Saviour Matth. 26. My soule is heavie unto death 4. Some grant that Christ tooke upon him our whole nature but not our humane infirmities But the Apostle teacheth the contrarie that Christ was in all things tempted in like sort as we are yet without sinne There are two kinde of infirmities some are personall as leprosie blindnesse sicknesse diseases these Christ was not subject unto there are naturall infirmities which doe belong unto the whole humane nature as wearinesse hunger griefe and such like these our blessed Saviour undertooke that he might be in all things like unto us 5. Some hold that Christ had a true humane nature but after the uniting thereof in one person to his
with the second tables he called all the people together and charged them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours
1. That by uniting them we imagine not either any of the natures to be absorpt or abolished or that there is a confusion of natures as in the commixtion of water honey neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixtion of the elements 2. Neither is this uniting to be too much extenuated as to thinke the union to consist only in assistance as the Angell stood by Peter Act. 12. or onely in a certaine conjunction as when two divers metals are put together But they are so united as that the properties of both natures remaine and yet there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person subsisting of them both like as the body and soule are united together and the fire and red hot iron Concerning the communication of graces 1. The divine nature received not any increase of grace as it can have no imminution being in it selfe most perfect and unchangeable But the humane was perfited by this union and received increase of gifts 2. The graces communicated are either created and finite or uncreated and infinite the created and finite graces as wisdome knowledge holinesse and the rest are not in Christ as he is man the essentiall properties of the Deitie but effects only thereof infused into Christs humane nature being finite and created as the humanitie it selfe was 3. Yet they are given unto Christ without any limitation and measure as in the Saints they are limited and given by measure 4. These graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase because of the infirmities of the humane nature which he assumed as it is said Luke 2.52 that Iesus increased in wisdome But after Christ was glorified they then shined in Christ in the greatest perfection Beside these finite and created gifts there are other which are not finite neither can bee referred to the first sort as the universall dominion over all creatures the power of remitting sinnes of judging the world adoration vivification infinite glorie 1. These being peculiar to the divine nature yet by vertue of this union are communicated even unto the man Christ who is made heire of all things and Judge of the world and whose flesh giveth life 2. But these divine gifts are not formally and essentially in the humane nature nor as the first gifts for this were to make the two natures equall and to confound their properties 3. Yet is it more than a verball communicating for as Nazianzene saith Talis est communicatio qualis est uni◠Such is the communication as is the union As the one is reall though not essentiall so is the other like as in iron made red hot with fire neither hath the iron lost its former qualities of coldnesse blacknesse which returne unto it againe and yet it giveth light heateth and burneth not by any essentiall physicall qualitie infused into it but by the reall union and conjunction of the fire so the Godhead shineth and worketh really in the humane nature of Christ. 4. The divine nature then of Christ worketh not now by it selfe alone as before his incarnation sed cum ea per eam c. but with it and by it it exerciseth and sheweth it selfe So the humane nature of Christ est vivifica omniscia omnipotens quickeneth knoweth all things is omnipotent not formally and essentially by it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it owne being as the Godhead doth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in having the divine nature inseperably united unto it by the vertue whereof it doth all these things even as the hot iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces conferred upon the humane nature of Christ did not appeare in their perfection all at once so this communion of these divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the Godhead was united to the humanitie in the verie first conception yet cohibuit operationem suam it did somewhat restraine the operation thereof because of the worke of our redemption Divina natura in Christo quievit ut humana mori posset The divine nature did rest in Christ that the humane might die 6. But Christ after his ascension is said to sit at the right hand of God neither in respect of the divine nature which was never absent from thence nor yet as though his humane nature did not sit there before seeing in the verie conception the humane nature was united to the divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the divine nature plene operante working now fully by the humane humana virtute illius omnia administrante and the humane by vertue thereof administring all things To this purpose Marbach But in this his declaration which I have abridged somewhat must be qualified for there is in Christ betweene his divine and humane nature a communication reall and personall the graces created and finite are really communicated to Christs humanitie as his wisdome knowledge holinesse but the gifts which are infinite and peculiar unto God as to be omnipotent omnipresent knowing all things are imparted only personally as the man Christ is omnipotent omnipresent and knoweth all things but not the manhood of Christ for our blessed Saviour himselfe saith that the Sonne himselfe that is in his humanitie knoweth not of the day and houre of his comming to judgement Mark 13.32 And this further is to be considered that the manhood communicateth not any propertie to the Godhead in Christ really for the divine nature receiveth nothing but giveth all but onely personally and as we say in concret◠not in abstract◠as Marie is called the mother of God Christ not of his Godhead and God suffered for us but not the Godhead but the Deitie of Christ communicateth to his humanitie both really and personally 5. Places of controversie 1. Controv. Of the apish imitation of the priestly garments among the Heathen Vers. 1. THey made the holy garments of Aaron Gallasius heere noteth the superstitions of the Gentiles which imitated in their idolatrous services the glorious apparell of Aaron As Numa King of the Romans who raigned there 800. yeares after the giving of the Law prescribed the like apparell to his Priests as a pictured and wrought coat with a plate of brasse which the Priest did weare upon his breast and a stately bonnet with a high top upon his head which things either were received by imitation from the Hebrewes or invented by Satan to adulterate the rites and ceremonies instituted by God 2. Controv. Of popish priestly apparell SImlerus by occasion of this place sheweth the superstition of the Romanists in their priestly apparell as Aaron had an
is the man whom thou directest O Lord and who will not stirre unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning
of the name Eheie and whether Plato and other Philosophers received any light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in
and why 58. qu. Wherefore the people were compelled to drinke the 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
vapours so that they might be felt Perer. And it was so thicke that it hindred the light of the fire and of other artificiall lights Iunius QUEST XV. How the Israelites had light in their dwellings Vers. 23. BVt all the children of Israel had light where they dwelt The Hebrewes imagine that the light followed the Israelites whether they went yea though they pierced into the darknesse of the Egyptians it went with them but the text will not beare so much They had light in their habitations where they dwelt but I doubt whether they could carrie it to the habitations of the Egyptians I preferre rather the opinion of the author of the booke of Wisdome chap. 18.1 who saith that the Egyptians heard the voice of the Israelites but saw not their image but if the Israelites had brought light with them where they came the Egyptians should both have seene them and heard them 2. But this may be truly affirmed that not onely the land of Goshen had light but even these particular habitations where the Israelites dwelt being intermingled with the Egyptians had this light which was kept from the Egyptians though dwelling by them Simler QUEST XVI Whether the Egyptians used in the time of this darknesse any candle or fire light NOw concerning fire and candle light whether the Egyptians had any helpe or comfort by them while this darknesse continued 1. Neither is Cajetans opinion sound that barreth the Egyptians onely of the light of the sunne and stars and alloweth them candle and fire light for beside that this is contrarie to the text that in affirming that there was light to the Israelites denieth all light to the Egyptians by this meanes this plague of darknesse which was of all the most grievous should have beene no great burden unto them if they could have helped themselves with other lights 2. Some thinke that the fire of the Egyptians was put out and extinguished with some tempest that came with the darknesse Thostatus Which opinion the Septuagint favour adding that there was darknesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempest but there being no such thing here spoken of it is but their imagination and beside it is unlike for the tempest and wind would have helped to disperse the thicke mists which darkened the aire and to have attenuated it 3. Wherefore it is most like that the aire was so thicke and the darknesse caused thereby so great that the light of fire and candle could not pierce it so Philo and Paulus Burgens Iun. Hereunto also agreeth that collection Wisdom 17.5 No power of fire might give light QUEST XVII How it is said no man rose up from his place Vers. 23. NO man saw another neither rose from the place 1. Not that the thicknesse of the aire was such that iâ— hindered their going or moving as Paul Burgens For if the aire had beene so thicke it would rather have hindered their breathing than their moving 2. Nor yet is it the meaning that they did not move themselves by the benefit of any celestiall or externall lights but by the meanes of such lights as they used in their houses for the Scripture absolutely saith that they did not rise up from their place that is at all 3. Some thinke the meaning to be this that they did not goe out of their houses their labour abroad and all other kind of businesses ceased and were intermitted because of the want of light but yet they might stirre up and downe in their houses Simler But seeing the text saith that they saw not one another if they were deprived of all sight it is very like that they had no list to move or stir up and downe 4. Wherefore it is more probable that the Egyptians did not move out of the place where they sate the word is mittachtan from that which is under them but as it is in the booke of Wisdome They were all bound with one chaine of darknesse chap. 17.17 And in the same place two reasons are given thereof Sometimes they were troubled with monstrous visions and sometime they swooned vâ—rs 14. That is either they were afraid to move from their place because of the monstrous visions and shapes which they seemed to see even in the darke or their owne perplexed conscience made them afraid And so as Philo saith Per silentium fame cruciabantur they in silence were pinched with fâ—mine three dayes togethâ—r one not being able to helpe another But they sate still mourning and complaining without comfort Sic Lyran. Thostatus Perer. QUEST XVIII When Pharaoh sent for Moses whether after the darknesse was removed or afore Vers. 24. THen Pharaoh called for Moses Here the doubt is how Pharaoh could send for Moses there being such a great darknesse that none moved from his place 1. This doubt were easily removed if Cajetans conceit be admitted that they had the use of fire and candle light but that is refuted before 2. Some thinke that they moved and stirred â—â—t to any ordinarie businesse but upon such necessitie occasion they might stirre Simler But this were to limit and restraine the Scripture where no need is which saith that none that is upon what occasion soever moved from his place and if Moses had come to Pharaoh while this darknesse continued he had also brought light with him But Pharaoh of all the rest saw no light for three dayes 3. Wherefore it is more like that Moses was not sent for to Pharaoh till the three dayes darknesse was over whereof this is some probabilitie because he intreateth not Moses as afore to pray to remove the darknesse which he would not have omitted to do being in such great perplexitie And he sendeth for Moses though the darknesse were over because he knew that Moses would not leave him but he feared that one plague would still follow another Iun. Perer. QUEST XIX Of the greatnesse of this punishment of three dayes darknesse THis plague of darknesse then was a most grievous punishment to the Egyptians Cicero maketh mention of a great darknesse for two dayes in Sicilia about the hill Aetna by reason of the breaking out of the flames thereof so that one could not see another lib. 2. de natur deor But this farre exceeded 1. They were bound with this darknesse as with a chaine every man to his place the husband man the shepherd the artificer or wheresoever any was either in the field or in the house so they continued as it is noted Wisd. 16.17 2. They had no use either of sunne light or fire light to solace and comfort themselves with 3. They were pinched and pined with famine not being one able to helpe another 4. They were terrified with monstrous shapes and visions which might appeare unto them in the midst of the darknesse for Satan was not behind to play his part with them being under his Kingdome of darknesse both of bodie and mind 5. They were perplexed in conscience and were readie to feare
upon every occasion 6. This darknesse did shew the spirituall darknesse of their soules and was a forerunner of the everlasting darknesse of hell which waited for them Ferus For the mysticall application of this Egyptian darknesse 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence Augustine doth accommodate and applie it to the tenth Commandement Thou shalt not covet thy neighbours wife for such he saith are palpably blinded even as the Egyptians were 2. But more fitly doth the same Origen applie it to signifie the blindnesse of the Egyptians and the darknesse of their superstitious minde that were ignorant of the true knowledge and worship of God giving themselves to most filthie Idolatrie and it betokeneth also the grosse darknesse wherein the Gentiles were buried before they were called to the knowledge of the Messiah all the world was then in darknesse onely in Israel was light and the knowledge of God But contrariwise in the passion of Christ it was darke among the Jewes and light elsewhere which signified that light was sprung up to the Gentiles and blindnesse fallen upon the Jewes 4. Places of doctrine 1. Doct. The law is to be preached to the obstinate Vers. 4. IF thou refuse to let them goe behold to morrow I will bring Locusts Moses to Pharaoh being an obstinate and impenitent man preacheth nothing but the law and judgement the Gospell is not to bee preached to such but onely to the broken hearted as Christ saith That the spirit of God was upon him to preach the Gospell to the poore Luk. 4.18 This was a signe betweene the true Prophets and false that these alwayes cried to the people peace peace but the other told the people of their sinnes Ferus 2. Doct. The difference betweene the children of God and the children of the world Vers. 23. ALl the children of Israel had light where they dwelt In this difference betweene the children of Israel and the Egyptians is shadowed forth the divers estate betweene the children of God and the children of this world the one are lightned with the knowledge of grace the other sit downe in the region of darknesse and shadow of death as the Apostle saith Yee are all the children of the light and the children of the day we are not of the night nor of darknesse 1 Thess. 5.5 Borrh. 5. Places of confutation 1. Conf. That children are the members of the Church against the Anabaptists Vers. 9. WE will goe with our young and with our old with our sonnes and with our daughters Both young and old belonged unto Israel and to the Church of God which maketh against the Anabaptists that count infants no members of the Church and therefore denie them to be baptised But the Psalmist exhorteth not onely the ancient to praise God but the young also Young men and maidens old men and children Psalm 48.12 Ferus 2. Conf. Ignorance and darknesse not to be found in the Church of Christ but among the Egyptians Vers. 23. BVt all the children of Israel had light where they dwelt This externall light betokeneth the spirituall light of knowledge that the true Israel hath the light and knowledge of God It hath beene held as a principle among the Romanists and their practice sheweth them to bee of the same mind still that ignorance is the mother of devotion And great hath beene the ignorance and darknesse which reigned many yeeres under the Kingdome of Antichrist Borrh. And out of the darke smoke of the bottomlesse pit this mistie darknesse have come forth all those swarmes of Locusts Monkes Friers Masse Priests Seminaries whose endevour is to sow â—rror among the people and to settle them in ignorance of the truth to which purpose they forbid the Scriptures to be read or prayers to be said but in the Latin tongue they permit them not to read any books which may instruct them in the truth to sing Psalmes to conferre or reason of their faith All this sheweth that they would still keepe theirs in the Egyptian darknesse But thanks be unto God that hath caused the light of the Gospell of his Sonne to shine upon his Israel in this land that now that prophesie may be verified againe of this land which is also by the way of the Sea The people that sate in darknesse have seene great light and to them that sate in the region and shadow of death light is raised up Matth. 4.15 16. 6. Places of morall use 1. Mor. Of the necessity of good education Vers. 3. THat thou mayst declare in the eares of thy sonne Hence appeareth the necessitie of the good education of children that they should be instructed in the feare of the Lord in their youth and so will they not forget it when they are old Ferus This is the Apostles counsell that the fathers should bring up their children in the instruction and information of the Lord Ephes. 6.3 The want of good instruction in the youth is the cause of the licentiousnesse and unthriftinesse of the young men of this age 2. Mor. The departure of the Ministers of God dangerous Vers. 6. SO he turned him and went out from Pharaoh This sudden departure of Moses from Pharaoh and with indignation did foreshew the fearefull condition of Pharaoh whom the Ministers and Prophets of God forsake It was an evident argument of destruction at hand So their case is hard that are left destitute of the Ministers of Gods word Worldly men consider not this nay they many times wish in their hearts that there were not a Minister to speake unto them But like as the Jewes state was desperate when the Apostles left them and shooke off the dust of their feet against them Act. 13.51 so it fareth with those that are deprived of the presence of Gods Ministers Ferus 3. Mor. The office and part of good counsellers Vers. 7. THen Pharaohs servants said unto him It is the part of good counsellers to perswade Kings and Princes to deale well with the servants of God and to move them to the good of the Church and common-wealth Piscator Not to flatter the Prince to make themselves great or to deale unfaithfully and onely to seeke themselves as Shebna did Isai. 22. but to be like the faithfull Eliakâ—â— and as Ebedmelech that obtained favour for Ieremie 4. Mor. Not one jot of Gods word to be omitted Vers. 26. THere shall not be an hoofe left In those things which God hath prescribed and commanded noâ— the least thing is to be omitted Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans according to the paterne which the Lord shewed him in the mount Exod. 25.9 Simler So not one jot of the word of God must be left undone but it must be kepâ— exactly to an haires breadth as wee say CHAP. XI 1. The method and Argument IN this Chapter there is a continuation of the narration of Moses