Commentary on Genesis and Exodus

1. Doct. That the contemplative life should not hinder the active.

Vers. 23. AFter he returned to the host. Moses did not dwell in the Tabernacle, which he pitched without the host, but returned again to the campe, after he had talked with God, to attend the business of the people, which showeth that men should not be so much given to the contemplative life, as to neglect their callings, and to withdraw themselves from doing good unto others. As some in time past, for love of solitary life, being fit for their gifts to be employed in the Church, did utterly refuse all kind of calling therein. But this is not the fault of this age: Nimius ambitus jam damnandus ; too much ambition in seeking of preferment in Church and Common-wealth, is now rather to be condemned, Simler. But our blessed Savior showeth by his example, what a good temper should be made of the active and contemplative life, who in the day time taught in the Temple, and in the night went out, and abode in the mount of Olives, there giving himself to prayer, Luk. 21.37.

2. Doct. Grace with God, is of mercy, not by works.

Vers. 12. THou hast found grace in my sight. Oleaster hereupon noteth, that man is said to find grace: Quia eam quasi thesaurum casu invenit, non su • industria aut labor ; Because he findeth it unlooked for, as a treasure, not by his own labor or industry, as the Apostle saith, It is not in him that willeth, or runneth, but in God that showeth mercy.

3. Doct. The Lord knoweth all his Elect by name.

Vers. 12. I Know thee by name. This showeth that God hath a peculiar and particular knowledge of the elect; as here Moses is known unto God by name. And lest any should think, that this was a special privilege unto Moses, that he was more known unto God, than another; Procopius addeth, I think it were better, ut universaliter ill locus accipiatur de omni, qui eadem, qua Mosis pollent sanctitate ; That generally this place be understood of everyone, that is endued with Moses holiness, &c. So the Apostle maketh a general doctrine of it; The foundation of God remaineth sure, and hath this seal, the Lord knoweth who are his.

4. Doct. That there is mention made in Moses of everlasting life.

Vers. 20. NO man shall see me, and live. Cajetan well urgeth this place against those, which think there is no mention made in Moses of everlasting felicity. For if no man should see God after this life, it had been sufficient to say no man shall see me at all: therefore in adding, and live, he insinuateth, Quod adempta hominis vita poterit homo videre ipsum ; That when this life is taken away, a man may see him, &c. As the Apostle saith: When he appeareth we shall be like him, for we shall see him as he is, &c. 1. John. 3.3.

5. Doct. A difference between the decree of election and reprobation.

Vers. 19. I Will show mercy to whom I will show mercy. Marbachius here observeth the difference between election and reprobation; Electio citra respectum operum nostrorum est ; Election is without the respect of our works: but, Damnatio & reprobatio non est sine operum hominis respectu ; Damnation and reprobation is not without respect of men's works: for if it were otherwise, it would follow, that the absolute will of God is the cause of their damnation, which were contrary to the Prophet, I will not the death of a sinner.

The Apostle indeed calleth the vessels of wrath, prepared to destruction, as it is said, He hath prepared the vessels of mercy unto glory. But yet with this difference, it is said actively, that God hath prepared the one to glory, his will and decree is the only cause of their election, without any foresight of their works: it is of his mercy, as here the Lord saith to Moses, but the other are said passively to be prepared, because first the Lord doth, Eos in sordibus suis relinquere ; leave them in their filthiness, and upon the foresight of their sin, decree them unto everlasting damnation. God doth, sponte praeterire, of his own will, as he electeth some, so pretermit others: but the decree of actual condemnation, is upon the foresight of their sin. See more Synops. pag. 822.

1. Controv. Of the corrupt reading of the Latin text.

Vers. 15. WHereas the Hebrew text here readeth to this effect; If thy face go not with us ; The Latin text changeth it thus, If thou go not: which Tostatus justifieth thus, that Jerome Cautissime mutavit ; did most warilie change it, because there should otherwise seem to be no difference between the Lord's answer, and Moses reply, as now there is, for by my face, the Lord might understand his Angel. But Moses is not contented, that God's Angel go with them, but requireth that the Lord himself would be their guide.

Contra. 1. If the Latin translator were cautelous in altering of the original, reading for, If thy presence go not, (If thou go not ) then it would follow, that it is an oversight in the original: and what is this else, but for man to take upon him to correct the enditing of the Spirit? 2. By God's face and presence, Moses understood, not any Angel, but God himself, as verse. 20. the Lord by face understandeth himself: Thou canst not see my face, for there shall no man see me and live. 3. Neither doth the difference between the Lord's speech, and Moses reply consist in that distinction, as is shown before, quest. 31. the like error is committed before, verse. 13. where the Latin Interpreter readeth, Shew me thy face, for show me thy way.

2. Controv. That our calling is altogether of grace.

Vers. 19. I Will show mercy to whom I will show mercy. Ambrose hereupon inferreth well: Quod Dei gratiam nemo praeveniat merito suo, &c. That no man preventeth God's grace by his merit: as he further proveth by that place of the Apostle, 1 John. 4.10. Herein is love, not that we loved him, but that he loved us. And that of S. Paul, Tit. 5. Not by the works of righteousness, which we had done, but by his mercy he saved us: then away with the works of preparation, or merits of congruity, that any man by his own endeavor could make a way for his calling.

3. Controv. Against free will.

FUrther, by this text may be convinced that erroneous collection of Chrysostom, who seemeth to think that this is but a phrase, to ascribe all to God's mercy: Quia cujus est amplius, totum esse dixit ; Because all is said to be his, whose the most is: Nostrum est eligere tantum & velle, &c. For it is our part only to choose and will, it belongeth unto God to effect, and bring unto perfection, &c. And so he concludeth: Ne{que} Deus totum suum esse voluit, ne sine causa videatur nos coronare, ne{que} iterum nostrum, ne in superbiam incidamus: For God would neither have all to be his, lest he should seem to crown us without cause, nor yet all to be ours, lest we might be proud.

But Bernard better applieth that saying of the Apostle, It is not in him that willeth, &c. Is qui vult & currit, non in se, sed in eo, à quo accipit & velle & currere debet gloriari: He that willeth and runneth, must rejoice not in himself, but in him, from whom he receiveth to will and run, &c. So comparing free will and grace together, he saith: Totum qui lem hoc, & • o • um illa, sed ut totum in illo, s • e totum ex illa ; This doth all, and the other doth all, but as all is wrought in the one, that is free will, so all is wrought by the other, that is grace.

Hugo de S. Victor. to this purpose, answering to this question, why God doth confer his grace upon one more than upon another; hath this excellent resolution 1. Some think (saith he) that God cannot do otherwise than he doth: But this were to lay a necessity upon God, who is most free. 2. Some affirm, that there is in some more than other, Quoddam s • mi • arium virtutis: A certain seed of virtue, which maketh him more apt to receive grace than another: but this is also false, seeing we are all alike by nature. 3. Some do resemble it thus, that grace is offered unto all, like as a man should be bidden to go up and take his meat, which is shown him in the top of a tower, but he cannot go up without a ladder, and so still he must have one grace after another. But he misliketh this also, because all is ascribed unto grace, nothing to man's endeavor, as though he should sit down, and do nothing. 4. Some make this demonstration, that grace is offered to a man, as when a rope is let down into a pit, to draw one up, who putteth to his hand, and layeth hold of the rope, and so he cometh up: but this he refuseth also, because somewhat here is given unto man without grace. 5. Some make grace as the shining of the Sun, which cannot give one light if he shut his eyes: so all have not grace, Quia ill, cui gratiae radius inf • nditur, • laudit oculos ; Because he to whom grace is infused, shutteth his eyes: Vnde merito illi gratia subtrahitur, quia ipse se subtrahit ; Whereupon grace is withdrawn from him, because he withdraweth himself. 6. As he doth not reject this answer, so yet he addeth thus much further: that as in this case, like as when a child, that cannot go alone, yet being held by another, findeth his legs, which he could not do, if he had not of himself a natural power of going, and yet all is ascribed to him that leadeth the child: so he concludeth thus, Vt anima promercatur duo exiguntur gratia & naturalis potentia, &c. Two things are required, that the soul should merit (that is, do anything well) grace, and a natural faulty, yet all the power of meriting, that is, of doing well, is of grace, because the natural faculty, nihil ponit sine gratia, can do nothing without grace: thus Hugo. So that this is his resolution, that man's free-will in a good act only concurreth, as a natural faculty, but all the goodness of the action is of grace: man by his nature willeth, but to will that which is good, he cannot but by grace.

4. Confut. Against the making of images of God.

Vers. 23. THou shalt see my back parts. Bellarmine would prove from hence, that an image may be made of God, because sometime, corporea specie visus est Deus ; God was seen in corporal shape.

Contra. 1. It followeth not, because God by his authority could make a visible representation of himself, that man therefore of his authority can do it, without God's warrant. 2. Another difference is: this vision was shown to Moses alone, and in a secret place: their images are set up in the view of all, and in public place. 3. This was an image passing, and not continuing, theirs are permanent. 4. This was of the back-parts, they picture the very glorious countenance of God.

1. Observ. Why God doth more severely punish his own people than others.

Vers. 3. BEcause thou art a stiff-necked people, lest I consume thee. Hence Gallasius inferreth, Deum sape majora judicia exercere in medio Ecclesiae ; That God doth oftentimes exercise greater judgments in the midst of his Church, than in the world, because their contempt is greater, having received more benefits: like as a master of a family will be more offended with his own domestical servants, if they be disobedient, than with strangers.

2. Observ. In time of mourning it is not fit to put on sumptuous apparel.

Vers. 5. PVt thy costly raiment from thee. The humility of the body, is an argument of the lowliness of the mind: it is not pleasing unto God, that in the time of public mourning, sumptuous apparel should be used: as Oleaster complaineth of a great abuse in the Roman Church, that when women should come to confess their sins, Armant se melioribus indumentis, &c. they use to put on their better raiment, as if they went to a marriage feast. I would the like complaint might not be taken up among us, that nice and proud women, when they should present themselves in humility before God, do decke and adorn themselves, coming rather to be seen of men, than of God.

3. Observ. Of the efficacy of faithful prayer.

Vers. 15. THen he said unto him, &c. Moses giveth not over, but continueth still in prayer with a devout importunity, until the Lord had condescended unto him, wherein we see the force of faithful prayer, B. Babing. Teaching us, that we should hold out in our prayers, and apply the Lord with our earnest requests, till he give ear unto us: for the prayer of the righteous availeth much, if it be fervent, I am. 5.16.

4. Observ. Spiritual things first to be begged in our prayers.

Vers. 18. SHew me thy glory. Ferus here giveth this note: Moses ut plurimum spiritualia petit; Moses doth for the most part ask spiritual things, Which teacheth us, that in all our requests, we should principally beg those things at the hands of God, which concern our souls, as our blessed Savior saith, First seek the Kingdom of God, and his righteousness, and all these things shall be ministered unto you.

5. Observ. Against the fear of death.

Vers. 20. NO man shall see me, and live. Then after death, and this life ended we shall see God: Borrhaius hereupon well noteth, Quam preciosa res sit mors animalis hominis, &c. What a precious thing the death of the body is, which bringeth us to see God: as S. Paul saith, I desire to be dissolved, and to be with Christ, Philip. 1.23. Death then of a faithful man is not to be feared.

QUEST. I. Wherefore the second tables were given.

Vers. 1. HEw thee two tables of stone. 1. The Lord commandeth two tables of stone to be prepared, that it might be a sign of his perfect reconciliation with the people, in these respects: 1. Because by this appeared, that the Lord purposed not to destroy them, for then he would not have given them a law: and this was a sign, that God would go before them, and be their guide still, because he was their spiritual guide in giving them direction by his law, Tostat. qu. 1. 2. And seeing the Ark was appointed to receive and keep the tables of stone, it shown that the Lord purposed, that whatsoever he had before prescribed, concerning the making of the Tabernacle should stand, Cajetan. 3. And that he willeth the like tables in all respects to be made, he thereby signifieth, that he would have all things to return to their former state, Simler.

2. But though God returned in grace unto them, yet in that he prepareth not these tables, as he did the first, but willeth Moses to provide them: he would have, aliquod p •• na vestigium rostare, therein some marks of their punishment to remain: Ac si sanato vulnere manner • t •• catrix ; as though the scar remained after the healing of the wound, Calvin.

3. But the people are not sprinkled again with blood, as they were at the first, as neither now, they which fall after Baptism, are baptized again, but it sufficed only those things to be restored by repentance, which were decayed by their transgression, Ferus.

QUEST. II. Why the Lord saith to Moses, Hew thee.

HEw thee. 1. R. Solomon doth gather hereupon, because Moses is bid to hew unto himself, &c. that the Lord shown a quarrie of Sapphire stone, whereout Moses hewed the tables, and so he is willed to hew unto himself two tables of stone, that is, to his commodity: for Moses, he saith, became very rich by the fragments that were left in hewing of the tables. But seeing no such thing is mentioned in Scripture, nor yet by Josephus, who was more ancient than R. Solomon, it is rather to be thought to be one of his fables, Lyranus. and beside, they lay an unjust and untrue imputation upon Moses, as though he intended, and respected his own profit, whereas all his courses show the contrary, that he sought still the good of the people, and not his own.

2. Cajetan also hath the like note, Dola tibi, non mihi, ego enim non indigeo tua dolatione ; Hew to thyself, not for me, for I need none of thy hewing, nor yet any of these tables.

3. But it is rather a phrase of speech in the Hebrew tongue: as, Vado tibi, ibo mihi; Go thee, or, I will go me: wherein the English phrase is answerable unto the Hebrew manner of speech. And this kind of speech is often used, when no profit is intended, as Numb. 13.3. the Lord saith to Moses, shelach 〈◊〉 , Mitte tibi; Send thee men, to search the land: which was not to Moses benefit, Oleast. So here, lecut • thee, is added, ex superabundanti, of abundance, more than needeth, Tostat. qu. 2. 4. Lyranus noteth further, that because Moses had broken the first tables, it was just and right that he should make new.

QUEST. III. Whether the Lord or Moses wrote in these tables, and why.

I Will write. 1. God himself did write the same words in these tables, the ten Commandments, which was in the former, though Moses prepared them: and whereas it is said afterward, verse. 28. He wrote in the tables, it must be referred unto God, not unto Moses: some make this answer, that God did write them, because it was done by his authority, but Moses ministerialiter; Moses ministerially. But that is not like: for whence should Moses have these instruments, wherewith he should grave these letters, seeing he carried none into the mount? Lyranus. But to this reason Tostatus, who doth often without cause oppose himself to Lyranus, taketh this exception: that as Moses had instruments wherewith to hew out of the rock the tables, so he might have other to grave with. Contra. But Moses hewed out the tables after he was gone down from the Lord, before he came up again, and brought them ready hewn and made: Moses then had no reason to carry any instruments with him.

2. The writing mentioned, verse. 27. where the Lord saith to Moses, Write thou these words, is understood of Moses writing, not the ten Commandments, but the other laws given in this place, in an authentical book, not in the tables of stone, Tostat. Junius: as further is declared in the questions upon the 31. chap. verse. 18.

3. In that Moses himself hewed these tables, Procopius would have Christ the true Lawgiver shadowed forth; Qui ipse carnis suae lapicida ; Who was the preparer and hewer out as it were of his own flesh. But more properly herein Moses resembled Christ, that as the first tables being broken, the second were prepared by Moses: so the law of nature being decayed in man, it is repaired in us by Christ, and the image of God renewed in us, Simler, Ferus.

4. R. Cahadiagon showeth divers frivolous reasons, why these second tables, fuerunt digniores primis, were more worthy than the first: but he is convinced by this; that the first were both of God's making and writing: but the latter were only written by the Lord, and prepared by Moses.

QUEST. IV. Whether Moses was to be ready the next morning, and why.

Vers. 2. BE ready in the morning, &c. 1. Cajetan thinketh, that this was not the next morning, because the tables could not be hewed and finished in one day: but he thinketh only the time of the day to be noted, that he should come up in the morning. But beside that the phrase, Be ready in the morning, or on the morrow, always includeth a signification of the next morning following: Moses should have been left in great doubt and suspense when to come up, if the Lord had not assigned the time: as for the finishing of the work, there is no question, but that Moses being thereunto appointed, and so enabled of God, might dispatch it in a day.

2. Therefore Junius opinion is rather to be received, who giveth this sense, as though the Lord should thus say to Moses; Hodie illas expedi, Make them ready today, that you may come up in the morning: so also Tostatus who thinketh, that when the Lord had thus said to Moses, he descended and made ready the tables against the next day.

3. By this then it is evident, that when the Lord had all that communication with Moses, as is set down chap. 33. that Moses was not gone up to the Lord to the mount the second solemn time, as thinketh Tostatus, where he continued forty days more, for all that while he came not down. See before chap. 33. qu. 55.

4. The morning is prescribed, as Lyranus thinketh, Quia talis hora est convenientier, &c. because that hour is more convenient to talk with God: as also, Quia Deus amat hilarem & obedientem servum ; The Lord loveth cheerful obedience, Ferus: and he is bid to come up betimes, as Tostatus thinketh, that the people should not see what he carried, quest. 4. But seeing that Moses spent most of the day in hewing the tables, it is not like that the people were ignorant what he did: and Simlerus thinketh rather, that the people saw Moses bearing the tables.

QUEST. V. Why none are suffered to come up now with Moses.

Vers. 3. LEt no man come up with thee. 1. At the first time, when Moses went up to receive the Law, Aaron, Nadab, and Abihu went up with him, and 70. of the Elders, and Joshua accompanied him still, after he had left the other: but now none is permitted to come up with him, because the Lord intended to show unto Moses a more glorious sight, which he would have none else made partakers of but Moses. 2. This was not only done for more reverence sake, because the Lord shown himself there in some visible sign, as Lyranus : for the Lord at other times, as when he gave the Law the first time, did show himself by visible signs, when yet no such prohibition was given: therefore Burgensis noteth, that this apparition was, majori • solemnitatis, of greater solemnity, than the former: and that the Lord did now show his secrets to Moses, which it was not lawful for any other to see: whereupon Moses face shined at his coming down now, and not before: therefore, curiositatis cohibenda causa, to stay their curiosity, none are permitted to come up with Moses, Simler.

3. Here is no mention made of thunder or lightning, as in the giving of the Law: Hic omnia laet • sunt; All things here are cheerful, because this was a sign of the giving of the Gospel, Ferus.

4. Another reason hereof that none ascended with Moses, was to get him more authority with the people, when they see that he only hath access unto God's presence, Simler.

5. And if Moses had taken some witnesses with him, as he did when he smote the rock, it had not been so much an act of faith, as an evidence of their sight to acknowledge, thus he received the law of God. It pleased God therefore, dare aliquem locum fidei, to give some place unto faith, and yet take away all occasion of doubting: God would not have them eye witnesses of all, but to believe something. And yet there was no doubt to be made, that Moses received the law of God: for they saw Moses to carry up the tables bare without any writing, and in the mount there was no graving instrument: beside, Moses face shined at his coming down, which shown, that he had talked with God, Calvin. And the cloud in the mountain testified that God was present, and the Lord by his own voice before had published the law, Simler.

QUEST. VI. Why their cattle are forbidden to come near the mount.

Vers. 3. NEither let the sheep or cattle feed, &c. 1. Rabanus, whom Pelargus followeth, by sheep and cattle, here understandeth, Simplices & terrenis operibus incubantes ; The simple and earthly minded, which are not fit for celestial contemplation: but it is evident, that the text meaneth not men here (but cattle) for they were excluded before: Let not any man be seen throughout all the mount.

2. Some think, that the cattle are restrained, lest by the sight of them, Moses might have been interrupted in his contemplation: but if this had been the reason, they should as well have been kept off the first forty days, when Moses received all those ordinances of God: and when Moses saw this glorious sight, he was set in the cleft of the rock, that no such object could withdraw his sight, Tostat. quaest. 4.

3. Therefore this was inquired for more reverence sake: that the very place, where the Lord appeared in this glorious manner, should be reverenced: though God be everywhere present, yet he at all times, and in all places, doth not require such reverence; for then it were impossible for men to attend their necessary worldly affairs; but only there where it pleaseth him to manifest himself, as now in mount Sinai.

4. And though the cloud never departed all this time from mount Sinai, yet the Lord at sometimes shown more conspicuous signs of his presence, as in the giving of the law: so that not at all times, they and their cattle were forbidden to come near the mountain. And now they are forbidden rather than before, when Moses was the first forty days with God, because now the Lord shown himself in more glorious manner, than at any time before, Tostat. qu. 4.

5. Beside, by occasion of the sheep and cattle, the shepherds and heard-men might come near also unto the mountain, and therefore this restraint is made to stay their curiosity, Oleaster.

6. And by this, the men were admonished to be more careful, seeing the beasts should not be spared, if they transgressed, Marbach.

7. Cajetan thinketh, that the cattle were only kept off on one part of the mountain, where the going up was; but rather on every side the mountain was to be cleared, so far as any fight might be had of that place, where the Lord appeared unto Moses, Tostat. qu. 4. For the whole mountain was holy, because of God's presence.

QUEST. VII. Who is said here to descend, and how.

Vers. 5. ANd Jehovah descended. 1. Tostatus thinketh, that an Angel of God, which he thinketh assumed that glorious body, which was shown unto Moses, thus proclaimed the name Jehovah, quast. 5. But seeing this name is not communicable to any creature, as Burgensis calleth it, nomen proprium divinum, the proper name of God: and this that here speaketh, is said to be Jehovah, could not be an Angel.

2. Therefore their opinion is sounder, which think this to be the Lord Christ himself, the Son of God, who appeared to the Fathers, Simler. Qui & Dominus est, & Angelus Testamenti promissus ; Who is both the Lord himself, and the great Angel of the Testament, which was promised, Lippomen. Pelican. For the Apostle showeth, that this Angel whom they tempted, and provoked in the wilderness, was Christ, 1 Cor. 10.9.

3. He is said to descend, not that God doth either ascend, or descend, or go from place to place, but Symbolice, Symbolically, that is, in respect of the signs of his presence: as here God descended in a cloud: likewise, God is said to descend, ration nostri intellectus, in respect of our understanding, when he descendeth to our capacity, Simlerus. And these are correspondent one to the other, Moses ascendeth, God descendeth: Moses fecit, quod praceptum erat, Deu • implevit, quod promiserat; Moses doth as he is bidden, the Lord fulfilleth what he promised, Per •• .

QUEST. VIII. Who proclaimed the name Jehovah, God or Moses.

Vers. 6. Jehovah passed before his face, and cried, Jehovah, Jehovah, &c. 1. The vulgar Latin readeth this in the Vocative case, (so also the Chaldee paraphrast) and inferreth in the former verse, the name of Moses, which is not in the Hebrew: Moses 〈◊〉 nomen Domini ; And Moses invocated the name of God, and putteth the verbs in the second person, verse. 7. Which keepest mercy unto thousands. So also Ferus, and Mathias Thoring defending Lyranus against Burgensis, and Simlerus: because they say it is not so fit, that the Lord should be said to invocate his own name, as for Moses to do it.

But the Latin translation, upon the which this opinion is grounded, doth evidently cross the original, where verse. 5. the name Moses is not found; neither is it put in the second person in the Hebrew, but only in the participle, notzer, reserving, pokedh, visiting, and so in the rest: the word karah, also signifieth not always to invocate, but to cry, call or proclaim: as Oleaster translateth, elamavit, he cried out.

2. Some think that God first said these words, and proclaimed his titles, and names, and then, Moses statim sermonem assumpsit, did presently take up the the same form of speech, Lippom. And thus he would reconcile the Hebrew text, and the Latin translation. The like he allegeth out of the New Testament: that whereas one Evangelist, after the parable rehearsed of the husbandmen, that killed the heir, and Christ demanded the question, what will the Lord of the vineyard do to those husbandmen? one hath, They said unto him, he will come and destroy those husbandmen: as though these words should be uttered by the standers by, Matth. 21.41. yet both Mark. chap. 12.9. and Luk. 20.16. these words are rehearsed as uttered by Christ himself. Lippoman giveth this solution: that after the Jews had made answer in that manner to our Savior's demand, Dominus mox sermonem reassumpsit ; the Lord presently reassumeth that speech; and so he thinketh it is here, that first the Lord spake these words, and then Moses.

But this instance is nothing like. 1. For the text may bear it in the Evangelists, that those words were uttered first by the Jews, and afterward by our Savior: but here the text will not bear it, that Moses uttered these words: for it is said verse. 6. The Lord passed by and cried ; He then that passed by Moses, the same thus cried. 2. Neither yet do the two Evangelists directly say, that those words were spoken by Christ, but only set down the question with the answer in general: so that it must be supplied out of the other Evangelist, by whom that answer was made.

3. The Hebrews do think, that these names were proclaimed by the Lord, giving unto Moses a form of prayer and invocation, how to call upon him in the day of their affliction; which use they retain to this day, to invocate God in this manner. As our Savior taught his disciples to pray, Our father which art, &c.

4. But as it cannot be denied, that the Saints in their prayers gave unto God these names of mercy, as Moses did, Numb. 14.18. yet the Lord's special intendment is to perform here unto Moses, that which he had promised, that his glory should pass by him, and that he would before him proclaim the name of the Lord, both which are fulfilled in this place, Oleaster. And this reason Burgensis urgeth against Lyranus: that the Lord himself, and not Moses, must be understood to have proclaimed these names; that it may appear how mindful the Lord was of his promise unto Moses. So also Tostatus.

5. And it is not to be doubted, but that the Lord did show unto Moses his back-parts, and brought to effect all the rest before mentioned, chap. 33. But that the Scripture for brevity sake omitteth many things: yet by these things here mentioned, we are to understand, that God, who is most true and just in his promises, did accomplish all the rest, Tostat. quast. 5.

QUEST. IX. Why the name Jehovah is doubled.

Vers. 6. Jehovah, Jehovah, strong. 1. Ferus by these three words, Jehovah, Jehovah, • el, strong, understandeth the blessed Trinity. So also before him, Cyril observeth, because it is said, Jehovah proclaimed by name Jehovah, that the Father appeared in the Son, and hence proveth the divers persons of the Father and the Son. So also Pelargus, Osiander, Marbach.

2. Tostatus thus argueth against these collections. 1. That these names are not peculiar unto God, as el elohim, which are ascribed sometimes to Angels, and sometime to men; and therefore the Trinity cannot well be concluded out of such names, as are not peculiar unto God. 2. If the thrice repeating of the same name should betoken the Trinity, than when it is but twice used, it would as well prove a dualitie: and if it be four times iterated, there might also by the like reason be inferred a quaternitie.

3. Therefore, although such collections are not much to be misliked, yet the Trinity would out of more pregnant places be proved: this doubling of the name Jehovah, was rather, solenuis testificatio infinita bonitatis, &c. a most solemn testification of the goodness of God, Gallas. And it served to move Moses more earnestly to reverence and attention, Junius, Oleast. It may also signify that God will be no longer unknown unto men, Pelargus.

QUEST. X. Of the twelve names, and epithetes here given unto God.

Vers. 6. Jehovah, &c. The Lord giveth himself here twelve names and epithetes, if we count Jehovah, being doubled for two, otherwise there are but eleven: all which do express his divine properties, which must be considered in their order.

1. Jehovah, Jehovah: 1. Tostatus understandeth hereby a double dominion in God, both habitually, as having dominion over all things, and actually, in exercising the same dominion. 2. Lyranus saith he is called, Dominator, Ruler or Dominator, in populi gubernatione, in the government of the people, and Lord, in the giving of the law, and directing of the people. So the Latin translator readeth, Dominator, Domine, whereas Jehovah is twice repeated in the Hebrew. 3. But the name Jehovah, is the name of God's essence, and it is a general appellation, to the which the rest of the epithetes are referred, Marbach. It is the proper name of God, and it signifieth, as Damascene saith, Pelagum infinitae substantiae ; The sea if the infinite substance: in which infiniteness, catera attributa fundantur, the rest of the attributes following are grounded, Burgens. Significat Deum à seipso existentem ; It signifieth God, who hath his existence of himself, both bringing forth, and preserving all things, Simler. Borrhaius.

2. God is called eel. 1. Which some interpret Deus, God: which Tostatus expoundeth, because he is secundum naturam Deus, God by nature. Lyranus, in veri cultus institution, in the institution of the true worship. Burgensis referreth it to his divine providence. Ferus to the creation.

But it is better translated appellatively, fortis, strong, Oleaster. This name then signifieth his power, as Jehovah setteth forth his goodness, Borrh. His power in revenging himself of his enemies, and preserving his children, which commend themselves unto him, Gallas. And in performing whatsoever it pleaseth him, Marbach. As Jehovah showeth his eternity, so this name his infinite power, Calvin. It seemeth by the Hebrew distinction over Jehovah, that this word is suspended from the rest which follow, so that eel is one of the epithetes rather, and titles which are here given unto the Lord, than a proper name of God, as Simlerus thinketh that these, Jehovah, eel, are duo propria nomina, two proper names of God.

Merciful, racham. Tostatus saith, God is said to be merciful in remitting the punishment of sin. Burgensis understandeth it of God's mercy toward the creatures, in that he made them, and gave them their being. But it rather betokeneth God's inward affection of pity, in having compassion on his children, he is merciful, miseriis hominum compatiendo, in having a compassion of their miseries, Lyranus. Ferus. Paternum erga homines affectum gerit ; He beareth a fatherly affection toward men, Marbach. Pelarg. And it properly signifieth the yearning of the bowels, and inward commotion, as Ierem. 31.20. My bowels are moved for him, I will surely have compassion on him: where the same word racham, is used, Oleaster.

Gracious, channu • . Burgensis referreth this to the graces which God bestoweth, supra naturam, above nature upon the creatures. Tostatus, Clementia pertinet ad culpam ; Clemency is seen in the remitting of the sin, as mercy in forgiving the punishment. Lyranus, He is clement, offensas remittendo, in forgiving offenses. So also Ferus. Some distinguish them thus: that God's mercy is in preserving us from falling, clemency, in restoring, and raising up them that are fallen, ex Simler. But it seemeth not so much to be restrained, it betokenth rather generally the effect of God's mercy and pity, Oleaster. In not dealing with sinners as they deserve, Marbach. In receiving them to grace and favor, Pelarg. In heaping his graces and mercies upon them, Simler. And whereas many seem to have pity, yet either cannot, or will not help them that are in misery; the Lord is not only inwardly moved, but actually extendeth grace, Borrhaius. And thus in divers words, God's mercy and goodness is commended: Quia nihil ei magis proprium quam bonitas ; Nothing is more proper unto him, than goodness and mercy, Calvin. Et quia multi effectus ; And because there are many effects of the divine mercy, Ferus.

Slow to anger, erech aphaim: 〈 in non-Latin alphabet 〉 , long suffering: God straightway punisheth not men, when they sin, but spareth them, emendationem expectando, in expecting their amendment, Lyranus. Peccata eorum dissimulando, as it were dissembling and winking at their sins to bring them to repentance, as he did forbear the old world 120. years, Burgens. Poenam differendo, in deferring the punishment, Ferus. God doth not presently punish, as though he either knew not, or neglected our sins, but that we should come to amendment of life, Marbach. As Saint Peter showeth, 2 Pet. 3.9. Pelarg. This is a singular effect of God's mercy, Oleaster.

Abundant in kindness: rabh chesedh ; God is so rich in mercy, that he hath more compassion of us, than we have of ourselves, Tostat. He diversely showeth the effects of his piety and pity, Lyranus. He is propensus ad beneficentiam, prone and ready unto mercy, Borrh. He extendeth his mercy unto all, Oleast. And he is, multa pietatis, of great pity towards all men, Pelargus. Multifarie impendit misericordiam, he many ways bestoweth his mercy. 1. Sometimes when he seeth men in misery, he hath compassion on them, as upon the Israelites in Egypt. 2. Sometime, ex gratuita voluntate, of his own gracious will, though they be in no trouble, as Christ in mercy looked upon Paul, when he converted him. 3. Sometime he spareth the wicked, for the righteous among them, as he promised Abraham not to have destroyed Sodom, if ten righteous persons could have been found among them. 4. God also spareth his people, lest the enemies should have occasion to blaspheme, as Moses entreateth God, chap. 32.12. 5. God oftentimes showeth mercy to a multitude, for the zeal of one righteous man, as Phinches by his zeal appeased God's wrath toward the people. 6. Sometime the Lord considereth the frailty and weakness of man, and so forbeareth them, as Psal. 78.38. He oft times called back his anger, &c. for he remembered that they were flesh, Burgens.

And in truth, veemeth. As God is merciful in promising, so he is most true, stable, and constant in performing his promises. Lyranus and Burgensis understandeth this of God's justice, verax, • dest, justin, true, that is, just. As God is said to be just of his word and promise, it may be so interpreted: but not as God's justice and severity is compared with his mercy: for that property of God is described in the next verse: here God's truth hath relation to his mercy and promises: he is verax promissa servando, true in keeping his promises, Ferus. God is faithful, he deceiveth none, he cannot lie. And if God's promise be not performed, it is because the condition is not kept; and so the failing is not on God's behalf, but on man's: such was that promise made to David, Psal. 131.12. If thy sons keep my covenant, &c. their sons shall sit upon thy throne forever, Tostat. qu. 7. This mercy and truth of God, non aliter comprehendi potest, quam ex verbi testimony, cannot be otherwise comprehended, than by the testimony of his word, Calvin. And the Lord specially maketh mention here of his truth, ad consolandum Mosem, to comfort Moses, that he should not doubt, but that God would make good all his promises to Israel, Borrh.

Vers. 7. Reserving mercy for thousands. 1. Here a definite number is put for an indefinite, he meaneth all the posterity of the faithful, Pelarg. He showeth mercy not only to those, with whom he covenanteth, sed etiam descendentibus ex eis, but to those which descend of them, Lyranus. Oleast. As the Israelites now found by experience, that God respected them for their fathers, Borrh. And long after even in the latter times, qua sunt valde distantia à temporibus patrum, which were far distant from the times of the Fathers, God remembereth his mercy, as Levite. 26.41. I will remember my covenant with Jacob, &c. yea this promise comprehendeth all the time, both of the old and New Testament: for God remembering his promise to the Fathers, sent his Son into the world; but this must be understood of such generations as do not, obicem ponere, which are not a bar unto themselves by their sin, and disobedience, Burgens. Here God's mercy reacheth unto a thousand generations, his justice but unto the third or fourth, Simlerus.

Forgiving iniquity, transgression, and sin. 1. Lyranus by these three understandeth sins committed against our neighbor, against God, or against ourselves. 2. Burgensis by the first would have signified, sins of infirmity; by the second, sins of malice; by the third, sins of ignorance. 3. But thus are they better distinguished: the first word ghav • n, or as Oleaster pronounceth it, aon, cometh of that root which signifieth to be crooked, it betokeneth crooked offenses, which proceed of malice, or ex proposito, of purpose; the second peshagh, is of p • shagh, which is to deal unfaithfully, signifieth such sins as are treacherously committed against God: as was the sin of idolatry committed against the Israelites, Tostat. Pelarg. Such sins, which proceed, ex superbia, of pride, Oleaster. Ex contemptu, of contempt, Cajetan. The third chataah, generally signifieth sin, but is more specially here taken for the sins of ignorance, and infirmity, Tostat. quaest. 7. Oleaster, Cajetan, Pelarg. 4. Wherein appeareth God's singular mercy, not only to the righteous, but to the unrighteous, Ferus. 5. Et non levibus tantum d • lictis, sed gravissimis sceleribus dat veniam ; Who only doth not pardon small offenses, but most grievous sins, Calvin.

QUEST. XI. How the Lord is said not to make innocent.

BY no means making the wicked innocent. 1. The words in the original are thus, In making innocent, he will not make innocent : which Ferus following the Chaldee paraphrast, divideth into two sentences: He maketh innocent, or dismisseth unpunished them which do repent, yet justifieth not those which are impenitent: but the gramatical construction will not bear this sense: In absolving, he will not absolve: but ate referred to the same object.

2. Osiander understandeth it of such as make themselves innocent before God, whom the Lord notwithstanding will not hold to be innocent: but nakeh, here is not a noun, but a verb, In making innocent, &c.

3. The Latin readeth thus, Nullus apud te per se innocens ; None is with thee of himself held to be innocent: that is, none of himself, or of his own power, can be innocent before thee. So Tostat. qu. 8. But these words, with thee, and, of himself ▪ are not in the original.

4. Lyranus thus interpreteth, that none are innocent before God, as having either actual or original sin: but the word nakeh, is here a verb, naki, signifieth the innocent, the other to make innocent: it cannot therefore be thus construed, the innocent he maketh not innocent: but in making innocent, he will not make innocent.

5. Burgensis thus understandeth it, that the Lord holdeth not the innocent in the remission of their sin, to be innocent, in respect of some punishmet, which may remain. But daily experience showeth the contrary, that God, multa peccata impunita prae • erit, doth leave many sins unpunished at all: neither doth the punishment remain, the sin being once pardoned, Calvin.

6. Oleaster giveth this sense: Vere innocentem ita percutiet, &c. Sometime he will smite or correct the innocent, as though he were not innocent, as he showeth by the example of Job, lest God might seem to be unjust in afflicting the righteous. But if God should be said in the same action, and at the same time to absolve, and not to absolve it would include a contradiction.

7. Wherefore the best interpretation is that which the Septuagint follow, 〈 in non-Latin alphabet 〉 , the guilty he will not purify: so that here two Hebraisms must be observed: first, the word is iterated and repeated, In absolving, I will not absolve, to show the certainty of the thing, that is, nullo modo absolvam, I will by no means absolve, Iun. Secondly, I will not absolve, that is, punio, I do or will punish, Vatabl. And further, here must be supplied the word sontem, the guilty, I will not absolve, Iun. Calvin. Gallas. Pelarg. As the like place is found, Ierem. 46.28. venakeh lo enakeh; in setting thee free, I will not set thee free: that is, will not hold thee altogether innocent; but will punish thee. So also Ierem. 25.19. In being innocent should ye be innocent: where the same word is doubled, the meaning is, they should not be altogether innocent, Calvin,

8. Calvin also propoundeth another sense, because nikkah, sometime signifieth to cut off, it may be thus interpreted, succidendo non succidam, in cutting off, I will not cut off: and so it may be a reason of the former sentence, that God will forgive sins, and not cut off the sinners altogether. But he preferreth rather the former interpretation; for the other sentence ending with a perfect distinction, showeth that the sentence following hath no dependence of it.

QUEST. XII. What the Lord visiteth for in the posterity of the wicked.

Vers. 7. VIsiting the iniquity, &c. 1. Lest God having hitherto proclaimed his mercy might be thought not to regard the sins of men: the Lord now addeth, that he is also a visiter, and punisher of sin upon the wicked, and their posterity, Ferus. 2. And by sin here is understood, neither the act of sin, which cannot be transmitted over unto other, but being a transitory thing resteth in the doer; nor the fault, which only goeth with the act; nor the blot, which is only in the soul of the sinner, and offender; nor yet the guilt: for if the children were guilty of their fathers sins, then they should for the same be everlastingly punished: therefore by sin is meant the punishment of sin, which is extended to their posterity, Tostat. qu. 8. 3. And God usually punisheth the fathers but unto the fourth generation: as the Amorites, and Amalekites were punished after 400. years, which expired in the fourth generation, Gen. 15. verse. 13, 16. Oleaster.

QUEST. XIII. How the children are punished for their fathers sins.

Vers. 7. THe iniquity of the fathers upon the children, &c. In deciding of this question, how the sons are punished for their fathers sins, it must be considered, whether the punishment be inflicted by man, or by God. 1. If by man the punishment be imposed, it is either in the loss only of temporal things, or in death: the children may justly be deprived of temporal things, as of possessions, privileges, honors, for the transgression of their parents. As by human Laws, treason against the Prince or Common-wealth, is punished with death in the offenders, and loss of honors and goods in their posterity. But the punishment of death cannot be inflicted upon the children for their fathers offenses: as a rule is given in Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers.

2. If the punishment be inflicted by the Lord, it is either eternal or temporal: first, eternal punishment is laid upon none, but upon the party that sinneth: The same soul that sinneth shall die, E • ech. 18.4. If it be temporal, it consisteth either in the loss of some temporal benefit, or of life: if the first, not only little ones and infants, as the Hebrews think shall suffer for their fathers sins, but even they which are of years, as the Israelites did bear the iniquity of their fathers forty years in the desert: and the Jews great and small were afflicted in the Babylonian captivity: but where the punishment of temporal death is decreed by the Lord, there only the infants are punished for their fathers sins: as the children of the rebellious, Cora, Dathan, and Abiram, were swallowed up with their fathers: the greater sort also perished in that destruction, but then they were such as consented thereunto, Tostat. qu • st. 9. So also Achan was stoned with his sons and daughters, for the sacrilege by him committed: where Tostatus thinketh that they were little ones: because the greater sort were not privy to his sin, seeing he had hid the stolen things in the ground. But it is more like that they were such, as might give consent unto the sin, and conceal it, and that the things were not hid without their privity, Iun. Or for the greater detestation of that fact, and the example of others, this exemplary punishment might be inflicted upon them, Osiander.

But here two exceptions may be taken unto Tostatus conclusions: 1. That he maketh infants liable to those sins of the fathers, which the Lord saith he will here visit, to the third and fourth generation: whereas only those children which continue like haters of God, as their fathers were, and imitate their impiety, are included in this commination, as appeareth by that clause inserted in the second Commandment, of them that hate me. Again, when infants are cut off by death, their own original sin is sufficient cause thereof, which bringeth death upon them, and so infants are taken away, not only to the fourth generation, but in other succeeding ages further off.

2. He restraineth this general speech, visiting the iniquity of the fathers, only unto temporal punishments beside death, whereas the Lord's judgments are not to be limited to this or that kind, but sometime by corporal death, sometime by other temporal punishments, he doth visit the iniquity of the wicked fathers, in their evil posterity.

QUEST. XIV. Why the posterity of the wicked are punished for their fathers sins.

VNto the third and fourth generation. There are four answers usually made, to show the equity of this, that the posterity of the wicked should be punished for their fathers sins. 1. Because God that gave life, may again without any injustice require it again: Nulli facit injuriam occidendo quemcun{que} ; He doth no wrong by slaying of any, Cajetan. 2. Non tam lunut peccata parentum, quam natura debitum ; They do not so much rue the sins of their parents, as yield natures debt, which God may exact, when, and of whom, and how he please, Iun. annot. Josh. 7. verse. 25. 3. It must be understood of temporal punishments, which may be inflicted for the fathers sins, Tostat. qu. 9. 4. But the best solution is, that God showeth mercy 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 Commandment, 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 David's sake.

2. If this should be understood of showing mercy, to the virtuous seed, and vengeance to the wicked race: they should be respected for their own piety or sin, not for their fathers.

3. If the children are punished, which are found in their own sins: how can the third or fourth generation be counted from themselves: therefore they are punished for their sins, from whom the account of the generations beginneth.

4. In this sense there should be no difference, between the continuance of mercy to a thousand generations, and of punishment to the fourth generation: for the wicked for their own sins, 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 temporal blessings upon the children of the righteous, though they be wicked: but that is not general, nor perpetual: God sometimes is so merciful, as he was to David's posterity, for some reasons best known to himself. But this promise is general, 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 virtues or sins of the children, wherein they imitate their parents: and so they are both their parents, origin & exemplo, in respect of the original and example, and theirs in imitation.

3. The generations are counted from him, whose evil example they corruptly imitate: for otherwise a man's private and particular sins concern but himself only. So the wicked posterity of the wicked, are both punished unto the third and fourth generation, for the exemplary sins of their fathers, which they imitate, and for their own sins they are punished without any limitation.

4. The same answer may serve to the fourth objection: for the difference is in this, that mercy is extended unto the righteous seed of the righteous, in a double respect, both of the examplary virtues of their fathers, whom they imitate, and of their own righteousness: and this without limitation, even to a thousand generations, not that there shall be so many generations in the world, but to show, that Dei misericordia nunquam exhauritur, God's mercy is never drawn dry, Vatabl. So the wicked race of the ungodly also is punished in a double manner, for imitating their fathers sins, which punishment extendeth not beyond the fourth generation, and for their own sins, which everyone shall be judged for in his generation, and that forever.

QUEST. XIV. How Moses and Ezekiel may be reconciled.

WHerefore Rupertus resolution here is very sound: Non portat filius iniquitatem patris, quandocun{que} non imitatur ; The son doth not bear the fathers iniquity, when he doth not imitate his sin: and so he reconcileth Moses and the Prophet Ezekiel, who saith, The son shall not bear the iniquity 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 evil ways: the Lord here of such as imitate their fathers impiety.

2. Cajetan 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 soul. But it is evident that the Prophet speaketh also of temporal punishment; as that proverb used among the Israelites must be understood, Our fathers have eaten sower grapes, and our teeth are set on edge : they do not mean that their souls were punished for their fathers sins, but their bodies.

3. Tostatus, as is shown before, quest. 13. thinketh that the Prophet speaketh only of punishment by death; and so the children are not punished for their fathers sins, only infants excepted: but this place he would have understood of other temporal punishments, which the children may suffer for their parents sins, Tostat. qu. 9.

Contra. But this observation doth not hold: for Eli his posterity were even cut off by death, for the sin of Eli • s house: it is told him by the Prophet, that there should not be an old man of his house, 1 Sam. 2.32. which came to pass when 85. of his posterity were slain 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 Commandment.

QUEST. XV. How a thousand generations are to be counted.

Vers. 7. REserving mercy 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 shown. 1. From Adam to Christ were not much above 4000. years: Tostatus counteth them above 5000. but he is therein greatly deceived: yet according to Saint Luke's computation, there are but 70. generations from Christ to Adam, and in Matthews genealogy but 62. twenty from Adam to Abraham, and from thence to Jesus 42. generations: if in four thousand years and odd, there were but 70. generations, a thousand generations according to that proportion, would require above forty thousand. 2. Again, if a generation be taken for an hundred years, the longest time of a man's life, the sum would amount to an hundred thousand years: if it be restrained to that age, when a man is apt for generation, which is twenty, or twenty five years, a thousand generations will make up twenty, or twenty five thousand years.

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 God's mercy shall never be exhaust toward the righteous, and their seed.

QUEST. XVI. The fathers merits are not extended to their children, only Christ's merits are extended to infinite generations.

BUt if God do show mercy unto the posterity of the righteous, for their fathers sake, it seemeth to be of merit, for the worthiness of their fathers; how then is it a mercy? Hereunto it may be thus answered.

1. There is no man's righteousness, which is sufficient for himself, much less is it of such force, as to extend to so many generations, that God for the fathers righteousness, should forgive all the sins of their posterity: they were not Abraham's merits, but God's gracious promise made to Abraham, which procured such favor and mercy to his posterity.

2. Only the merits of Christ are of such infinite virtue, partly in regard of the perfection of his obedience, wherein was no defect, and partly for the worthiness of his person, being both God and man, that the force thereof endureth to all generations. But in Christ's death there is both merit and mercy to be considered: in that Christ's death satisfieth fully for the sins of the world, it is a work of merit, not of mercy, in respect of the Redeemer: for the death of Christ being given for our sins, is, aliquid aequ • valens, of like value, fully answerable to God's justice; therefore forgiveness of our sins is merited by Christ, not purchased of favor. But in respect of us, it is of mercy, both in that God gave his Son to die for us, it shown his mercy and love toward us, 1 John. 4.9. And in that Christ would vouchsafe to die for us being sinners, was his great mercy and love, Rom. 5.8. And thirdly, that he applieth the merit of his death to us, and maketh his righteousness ours: for where no works are, but faith, the wages is not counted by debt, but of favor, as the Apostle showeth by the contrary: That to him that worketh, the wages is not counted of favor, but by debt, Rom. 4.4. Tostat. qu. 7.

QUEST. XVII. After what manner God showeth mercy to thousands, and visiteth iniquity to the third and fourth generation.

VPon occasion of these words, verse. 7. of God's reserving mercy unto thousands, and visiting iniquity to the third and fourth generation: Tostatus inferreth certain propositions and conclusions, which may serve further for the explanation of this verse.

1. The promise of showing mercy to a thousand generations, is most certain, and always performed: but the other visitation to punish, God always executeth not, because he is more inclined to mercy than justice.

2. The children, which suffer for their fathers sins, may bear the iniquity of many of their predecessors at once: as Tostatus reckoneth fifteen persons in four generations, for whose sins the child may suffer: as on his fathers side, there are his father, his grandfather, grandmother, great grandfather, and great grandmother, and his belser, and beldame; these make seven, and there are as many on his mothers side: all these make 14. persons of his predecessors and ancestors within four generations, and himself maketh the fifteenth: so likewise the child may fare well for many of his good predecessors sake, but they are not limited to the generations, as the other, and so cannot be numbered.

3. According to the greatness of the righteousness, or iniquity of the fathers, so is mercy or judgment extended more or less unto their seed: mercy may be shown to a thousand, that is, many generations, and sometime it may be restrained to fewer, as the Lord promiseth Jehu, that his seed shall sit upon the throne of Israel but unto the fourth generation, 2 King. 10.30. And so the punishment never exceedeth the fourth generation, but it may fall out that it doth not reach so far; according to the quantity of the sins of the fathers, which the children imitate.

4. It is often seen, that the children may both be afflicted for the sins of their fathers in one respect, and in another receive mercy: as Rehoboam for David's sake held the Kingdom of Judah, but for the sin of Solomon and his own, he lost the Kingdom of Israel.

5. The more virtuous predecessors one hath, the greater mercy shall he receive: as the blessing of Abraham, Isaac, and Jacob, were more available, than if there had been but one of them: and therefore Jacob saith to Joseph, The blessings of thy father shall be stronger, than the blessings of mine Elders, Gen. 49.26. for he had his fathers blessing, and all the rest concurring therewith.

6. The more evil predecessors one hath, the greater punishment he receiveth, his own sin also being added to theirs: as Solomon for his own sin deserved to be deprived of the Kingdom, but for his fathers sake he enjoyed it still, yet he had trouble in his old age. But Rehoboam because of Solomon's sin, and his own, had a greater punishment, the loss of the Kingdom of Israel, Tostat. qua st. 10.

QUEST. XVIII. Why Moses made haste.

Vers. 8. THen Moses made haste. 1. Some Hebrews think, that Moses made this haste, when he heard the Lord pronouncing, that he would visit the iniquity of the fathers, to the third and fourth generation, lest the Lord should have proceeded to more generations, to the fifth or sixth. But it is not like that Moses would interrupt the Lord's speech, or that he would presume to alter the Lord's purpose, Tostat. Simler.

2. Cajetan thinketh, that Moses, à principio visions prostraverit se, from the beginning of the vision did prostrate himself. But how could he have then seen this goodly vision of the Lord's back-parts, if he had been prostrate upon the ground?

3. But these were the reasons why Moses made haste: being stricken with admiration at the presence of God, which both by this glorious apparition, and by the Lord's voice was manifested, he humbleth himself, Marbach. Being thereto invited also, suavissima concione, by the most sweet and comfortable speech of the Lord, Osiander. And he maketh haste, ne omit • eret opportunitatem, lest he should omit the opportunity offered: for the Lord passed by as in haste, Ferus. Like as subjects use to offer their petitions to the Prince, at his first coming into any City: quia suam praesen iam omnibus jucundam esse volunt, because they will have their presence comfortable to all, Simler.

QUEST. XIX. Of Moses prayer, the manner thereof, and of Moses persuasions used in his prayer.

Vers. 9. I Pray thee, &c. that the Lord would now go with us. 1. Moses had obtained this before, but he still reneweth the same petition: Timebat enim ne superveniret impedimentum propter p • ccitum populi ; He was afraid, lest through the people's sin some impediment might fall out to hinder the Lord's purpose, Lyranus. Tostat. And he doth renew his prayer, as our blessed Savior prayed thrice in the garden, quia non sufficit semel orasse, because it is not sufficient to pray once, Lippom. De novo orat, &c. He prayeth also anew, because he desired new promise • , Ferus.

2. Moses useth three persuasions in this his prayer: one is from the condition of the people, because they were of a stiff neck, and had so much the more need of God's presence to mollify them, • un. And so Moses returneth that upon God, as a reason of his presence, which the Lord had alleged before as a cause of his departure, chap. 33.3. Then he entreateth the Lord by his own merciful nature, which was ready to give pardon. And thirdly, he putteth God in mind of his covenant, which he had made with his people to be his inheritance, Iun.

3. And Moses confesseth and saith, our sins, including also himself, because there are none perfect in God's sight, Simler. As Daniel also prayeth, Dan. 9.5. We have sinned, and committed iniquity. Cajetan thinketh he hath relation to Aaron's sin, for the which he entreateth: but the other sense is better.

4. Moses maketh mention only of iniquity and sin, omitting the third, that is, transgressions, which proceed of pride, and contempt against God. Tostatus and Cajetan give this reason, because the people were not guilty of that kind of sin, to offend against God, excontemptu, of contempt. But by these two all other sins rather are understood, Simler. For Moses would make a full and ample confession of their sins, that he might move the Lord to compassion.

5. Moses also wisely frameth his prayer, and groundeth it upon the Lord's own words: for as the Lord had professed himself, ready to forgive sins and iniquity; so Moses saith, pardon our iniquity, and the Lord had said, that he reserved mercy to thousands, so Moses entreateth, that he would take them for his inheritance forever, Ferus.

QUEST. XX. What covenant the Lord here reneweth with Moses.

Vers. 10. BEhold I will make a covenant before all the people. 1. Cajetan seemeth to think, that this was the special covenant made with Aaron and Moses, the one to be the governor of the people, the other to be the high Priest. But Moses made no suit or request for himself, but only in the people's name: and therefore the Lord meaneth that general covenant, which he would now • enue with his people: as it is evident by the ordinances which are here propounded, which concerned the people in general, Simler.

2. Ferus seemeth to understand this covenant of that solemn league, which Moses made with the people, Deut. 29. in the land of Moab. But that was only a renewing of the covenant here made, because the people which had seen the Lord's great wonders in Egypt, were all then dead: this covenant then was at this time revived, when the Lord writ the second time the Commandments in the tables of stone, which were signs of the covenant, and sent down Moses with them unto the people, Simler.

3. There were two special parts of this covenant, one was absolute, that the blessed Messiah should be borne of that nation: the other was conditional, for the inheriting of the land of Canaan, which afterward through their disobedience they were deprived of, when they went into captivity, Simler.

QUEST. XXI. Of the divers kinds of marvels.

Vers. 10, I Will do marvels. There are three kind of wonders or marvels in the world. 1. Some are such as are strange and unusual, yet not beside the order and course of nature, but are wrought by the skill and device of men: such were those, which were called the wonders of the world: as the temple of Di • na at Ephesus; Maus • lus tomb; the image of the Sun at Rhodes; and Iuppiters image at Olympus, made by Phidias ; the walls of Babylon, which Semiramis made; and the Pyramids in Egypt.

2. Some are done beside the ordinary course of nature, by the operation of Spirits, but they differ from true miracles and wonders; for either they be counterfeit works, done by the deceit and collusion of Satan: such were the Magicians serpents, that contended with Moses, and the wonders which Antichrist shall work by the power of Satan, 2 Thessal. 2. or they are done to a false end, to confirm superstition, and false religion, such as have been practiced by superstitious Monks in pilgrimages, and at the relics of Saints, to hold the people in error, Simler.

3. But the true miracles are indeed such as are wrought by the power of God, above and beyond the ordinary course of nature: and these are of three sorts, either such which only work terror and admiration, such as were the sound of the trumpet, and thunder, and the appearance of fire in mount Sinai, when the Law was delivered: or such as were for some necessary use, and present benefit, as the raining of Manna, the bringing forth of water out of the rock; and such were all our blessed Savior's miracles, which always tended to some profitable end: or they were such, as were sent for the destruction and punishment of the wicked; as was the opening of the earth to swallow up Cora, Dathan, and Abiram: and the sudden death of Ananias and Sapphira in the New Testament, Act. 5. Simler.

QUEST. XXII. What marvels these are, which the Lord here saith he will do.

Vers. 10. MArvels, such as have not been done in all the world. 1. Some understand these marvels to be those wonderful signs, which should be shown in the day of judgment: for otherwise these signs were never given unto the Jews, ad literam. according to the letter, Gloss. interlinear. But it is evident that the Lord speaketh of such signs, as Moses and the people, among whom he was, should see: they were presently then to be performed, and such strange and wonderful works the Lord shown indeed unto his people in the wilderness.

2. Rupertus understandeth them of the incarnation, passion, resurrection of Christ: so Ferus of the miracles which Christ wrought in the days of his flesh: for otherwise, saith Rupertus, Majora signa visae sunt, &c. greater signs were seen in Egypt, than any done among that people, before Christ came. But the Lord here speaketh of such works as he would do by the ministry of Moses: It is a terrible thing that I will do with thee, that is, by the ministry, Iun.

3. Oleaster referreth it to that familiarity which Moses had with God, like as never any had before him, or after. But that was no terrible thing, but rather gracious and favorable.

4. Tostatus understandeth these marvelous things, of the shining of Moses face, because that served specially as a sign to confirm the covenant and league made here with the people: the other wonders, which were done after in the wilderness, being so long after, did not so properly belong to the confirmation of this covenant, qu. 11.

Contra. 1. The wonders here spoken of are such, as should be terrible: but the shining of Moses countenance was not terrible, but glorious, which they were notwithstanding afraid to behold for the great glory. 2. And that was but one wonderful work: but these are many here spoken of. 3. And all the signs and wonders, which the Lord wrought for his people in the desert, were confirmations of his love, and evident signs of his presence.

5. Cajetan especially referreth these marvels to those terrible signs, which were specially shown, to confirm Moses and Aaron in their office and calling, as the swallowing up of Cora, Dathan and Abiram by the earth, and the burning of the rest of the seditious with fire, Numb. 16.

But as well this, as all other wonders, which the Lord did for his people, must be here comprehended, seeing the covenant was made with them all.

6. Wherefore, here are understood better all those wonders, which God wrought for the people in the desert by Moses, and afterward in Canaan under Joshua; Iun. Marbach. As the destruction of the foresaid rebellious company, the dividing of the waters of Jordan, the standing still of the Sun, Lyranus. The overthrow and subversion of the Canaanites, and the victorious conquest over them, Calvin. Balaam's asse spake, and God miraculously turned his cursing into blessing, Simler. To know then what these marvels were, we must learn out of the rest of the books following, what great things the Lord did for his people, Gallas. Osiander.

QUEST. XXIII. Why the Girgashites are here omitted.

Vers. 11. I Will cast out before thee the Amorites, &c. Here are only six nations of the Canaanites rehearsed, the Girgashites are omitted. 1. Lippoman thinketh this to be the reason thereof, because before the entrance of the Israelites into the land of Canaan, forte de terra illa recesserat, it may be that they were departed out of the country. But it is like that they would rather have made a league with Joshua, as the Gibeonites did, than have forsaken their country for fear of the Israelites.

2. Some think they are not named, because they did not fight against Joshua, Ex Tostat. quaest. 79. in Exod. 23. But the contrary appeareth, Josh. 4.10. where the Girgashites are rehearsed among those nations, whom the Lord would cast out before them. And none of the Canaanites, saving only the Gibeonites, are said to have made peace with Joshua, Josh. 11.19.

3. The Septuagint, whose manner is to supply out of one place, that which is wanting in another; do here also insert the Girgashite. But this is too great boldness to add anything to the authentical original.

4. Wherefore, the Girgashites either being a small people, might be comprehended under the rest, Tostat. Or by a Synecdoche, when part is taken for the whole, under these nations here named, the other also are signified: which is the reason, that sometime two or three of these nations are set down often for all the rest, Calvin.

QUEST. XXIV. How it stood with God's justice, to destroy all the inhabitants of Canaan.

I Will cast out. It may seem both a cruel edict, decreed of God for the utter extirpation of these inhabitants of Canaan, and as cruelly to have been executed by the Israelites. 1. The equity of God in decreeing this to be done, may thus appear: 1. If God might rightfully assign that country unto his people, as the earth is the Lord's, and the fullness thereof, he may dispose of it at his pleasure, then by the same right, it was lawful for the Lord to expel and root out the former inhabitants.

2. Yet there is another reason beside of God's equity: the Lord had now spared them a long time, even 400. years, expecting their repentance, and they waxed worse. The Lord said in Abraham's time, and to Abraham, the sins of the Amorites were not yet full, Genes. 15.16. Now then after so long patience in forbearing these wicked nations, non fuit crudelitas poenae gravitate moram pensare, it was no cruelty with greatness of punishment to recompense the long stay thereof, Calvin.

3. The earth is said to have spewed out this people for their great impiety: Si mortuo elemento intolerabilis est impietas, &c. If their impiety were intolerable to the very dead element; how much more might the Lord exercise his judgment with rigor? Calvin.

4. Again, the Lord having decreed to plant his people in Canaan, was to expel the idolatrous inhabitants, lest they might have been a ruin, and occasion of falling to his people, Marbach.

2. And as the Lord decree was just again these wicked inhabitants, so the execution thereof by the Israelites in destroying them all, was also just. 1. Because non est homini • revocare p •• am, &c. It is not in man's power to revoke the punishment decreed by the Lord, for then they should have incurred the same penalty themselves: as the Lord by his Prophet said to Ahab, who had let Benhadad go, Because thou hast let go out of thine hand, a man whom I appointed to die, thy life shall go for his▪ Marbach.

2. Seeing the victory and conquest of those nations, was only of the Lord, it was just and right, ipsum leges victoriae statuere, that he should set the laws of the victory, who were to be spared, who not: therefore the Israelites could not alter any part of God's will on that behalf, Gallas.

3. And if the Israelites had spared them, privassent se legitima haereditate, &c. they had deprived themselves of the lawful inheritance, which was ordained them of God, Calvin.

QUEST. XXV. Why they were to make no compact with the Canaanites.

Vers. 12. THou shalt make no compact with them. 1. The Israelites are specially warned to take heed of the Canaanites, to make no league with them, because they were most in danger to be corrupted by them, seeing they were not all destroyed at once, but many remained and dwelt among them, not only in Cities by themselves, as the Canaanites had their Cities in the midst of Ephraim and Manasseh, Josh. 16.10. and 17.16. but they dwelt among them in the same City, as the Jebusites did in Jerusalem, Josh. 15.63. there was not so much danger to be feared by the nations which were further off, and therefore when they took any of their Cities, they might save their persons alive: but if it were a City of the Canaanites, they were to save none alive, Deut. 20.15, 16. Tostat. quaest. 12.

2. Another cause of this prohibition, was the great impiety and wickedness of the Canaanites, among whom was practiced all ungodliness: for the which cause their land spewed them out, Levite. 18.28. And this reason is touched here, Lest they be the cause of thy ruin: this amity and league between them, might be a means to draw them to idolatry, Marbach.

3. Further the Lord had appointed the Canaanites to destruction, and therefore, with such as were God's enemies no league was to be made, Simler.

4. By this means also, legitima sua haereditate privarent, they should deprive themselves of their lawful inheritance, which the Lord had promised to Abraham, Isaac, and Jacob, and to their seed, Simler.

5. Duos pessimos fructus illiciti foederis numerat ; He reckoneth up two very bad fruits of this unlawful league: the land should be defiled with their altars, and superstitious monuments, which they would erect under the color of this league: and beside, humanitatis praetextu populum corrumpent, they will corrupt the people under pretense of humanity, in calling them to their idolatrous feasts, Calvin.

6. But all kind of league and intercourse is not forbidden, with nations of stranger religion: there be foedera commerciorum causa, leagues for traffike sake, and other common necessary things, which belong unto the life; which kind of league may be made with such, but not foedera auxiliatoria, leagues of mutual help, Simler. Calvin. See more hereof, chap. 23. qu. 50.

QUEST. XXVI. Why their images were to be broken down.

Vers. 13. ANd break their images in pieces. 1. This they were commanded to do, ut non rema • eat memoria, &c. that there should no memory remain of idolatry, Lyranus. For look what was left of those superstitious monuments, tantundem fomenti remaneret, so much leaven remained to corrupt pure religion, Gallas. 2. So that it is evident that these things were not to be transferred to God's service; as though it were lawful to worship the true God after that manner, wherein they worshipped their false gods; for this is added as a reason: Thou shalt not bow down to any other god: therefore, si Iehovam in statuis color vis, Deum alienum colis ; if thou wilt worship God by images, thou dost worship a strange god, Simler. For the true God will be worshipped after that manner, which he hath prescribed, Marbach. Here then is the error of the Romanists, that do worship God after the superstitious rites of the Heathen. 3. Beside, if images must be broken down, then it is not lawful to retain them still, though they be not professedly adored: for the very occasion of offense and stumbling must be taken out of the way. as Hezekiah brake down the brazen serpent, which the people had superstitiously abused: this then maketh strongly against them, that tolerate images in their Churches, though they adore them not.

QUEST. XXVII. To what use images being pulled down may be converted.

4. THe gold and silver, which came of these images, it was not lawful for them to convert to their own private use, Deut. 7.26. they are forbidden to bring any such abominable thing into their house, Tostat. qu. 12. Yet to public uses, either for the service of God, or for the Commonwealth, they might be converted: as the gold and silver, and the spoil of Jericho, was put to the Lord's treasury, Josh. 6.19. though it were sin in Achan to take that which he purloined to his own private use, Simler.

5. It is not safe that such monuments of superstition should still be kept, though the use be discontinued: as it hath fallen out in some places in our times, that images having been laid aside, and not defaced, were set up again, when idolatry was revived: the saying is, that, He that will not have a Stork return to his house, must pull down her nest, Simler.

And here in England, if those superstitious cels of Monks had not been pulled down, it is to be feared, that those unclean birds would have settled themselves in their nests again. The things then consecrate to idolatry, being so defaced, as that they cannot return to their former use, may be converted to some other public service.

QUEST. XXIX. To whom it belongeth to pull down images.

Vers. 13. BReake their images in pieces. 1. It is not sufficient then for idolatry by the preaching of the Word, to be pulled out of men's hearts; as some affirm, but the Magistrate is commanded by his authority, to remove all such stumbling blocks: as the good Kings of Judah, Hezekiah and Josiah did, and the good Christian Emperors, Constantine, and Theodosius. 2 And this belongeth not to any private man to do, but to leave it to the Magistrate, to whom the Lord hath committed this authority, to reform public abuses: yet in their private families men may reform their households: as Jacob caused all in his house to remove from them their strange gods, Gen. 35.2.

3. And further, as it is not lawful for private men, by their private authority, to take upon them the public reformation in abolishing relics of superstition: as it was decreed in the Eliberine Council, that if any man breaking down an image, were slain in the very act doing, he should not be counted a Martyr: and Theodoret writeth of one A • das a Bishop, who overthrew Pe • sarum pyraema, the temple of the Persians, wherein they worshipped fire: which fact he commendeth not, but approveth his constancy, in that he chose rather to suffer punishment, than to restore idolatry: yet notwithstanding they fall not under this censure, who being private men, instinctu Spiritus excitantur, are stirred up by the instinct of God's Spirit, and moved with an heroical spirit, to do any such public act: as Ambrose Epist. 29. defendeth a certain Bishop, which had set on fire a Synagogue of the Jews, and another, which under Julian the Emperor, was put to death for pulling down an Altar. So some among us, and in other places have been moved by the like spirit, to show their detestation against idolatry publicly, in defacing of images, and disgracing the Mass, who are not rashly to be condemned, Simler.

QUEST. XXX. How the Lord is said to be a jealous God.

Vers. 14. WHose name is Iealous, a jealous God. 1. Thomas Aquin. defineth jealousy to be Intensus amor non patiens consortium in amato ; A fervent love, not suffering any fellowship in that which is loved: and it is of two sorts, either in that which is good, as to be jealous of God's honor, and in this sense the Apostle saith, It is good to love earnestly always in a good thing, Gal. 4.18. and this is a good zeal or jealousy, and thus the Lord is said to be jealous, as a man is over the chastity of his wife: that his people should not commit spiritual fornication. There is a jealousy in other outward things, as in the honors of this life, as Saul was jealous over David for the Kingdom, and this is an evil jealousy.

2. Sometime one is jealous for himself, as the husband is over his wife, that she might be chaste unto him, sometime for another: as a good servant is jealous in his masters absence, that his wife may keep her self entire unto his master: as Paul was jealous over the Corinthians with a godly jealousy, to keep them as a pure virgin for Christ, 2 Corin. 11.2. The Lord is jealous both these ways, in respect of himself, quia non potest habere parem, &c. the Divine nature can endure no equal, Cajetan. And he is said to be jealous: Si quosdam ex suis viderit in sere perditos ; If he see any of his to fall away from his worship, and so be lost, Cyril.

3. But God is jealous, not as man is jealous: Non humana perturbationis vitio facit Deus ; God is not jealous with any perturbation of mind, as man is, being unchangeable in himself, Augustine. Caret affectionibus Deus, &c. God is without affections: but he is said to be jealous, because he would not have any that hath known him, to be carried away into any evil courses, Cyril. ibid. It is therefore by a metaphor ascribed unto God, by a similitude taken from the husband, who cannot endure that the love, which his wife oweth unto him, should be imparted to another, Gallas.

4. Beside, he is called El zelo • es, a jealous God, or strong and jealous: signifying, Non impune plebem suam per alienos Deos fornicaturam ; That his people shall not without punishment commit fornication with other gods, Augustine. ibid. Fortis est ad propulsandam injuriam ; He is strong to defend▪ his own wrong, &c. and to punish the offenders, Cajetan. Vindex est Deus fidei rupiae: God is an avenger of violated faith, Simler. And as the Wiseman saith, Jealousy is the rage of man, and he will not spare in the day of vengeance, Prov. 6.34. Much more will the Lord be avenged of those which seek his dishonor.

QUEST. XXXI. Why they are commanded to cut down the groves.

Vers. 13. ANd cut down their groves. 1. The Gentiles used to plant woods and groves by their idolatrous altars: which superstitious use the Lord would not have his people to imitate; the reasons whereof were these: 1. Tostatus thinketh, that they made certain images and figures in the barks of trees, which they used to consult with, quaest. 13. But to this end rather, as Oleaster noteth out of R. Salom. they planted woods, that they might under the shadow of them, eat and drink, and give themselves to all carnal pleasu • es. So also Lyranus. As also, they placed a certain religion in the shadow of trees, and in the top of hills, as the Prophet Jeremiah noteth, chap. 2.20. Calvin. Therefore the Lord would not have such groves either to be planted by his people, or being planted b • fore to stand: Josiah is commended for his zeal, in breaking down of the altars, and cutting down of groves, 2 Chron. 33.8.

2. If Abraham's example be objected, who planted a grove in Beersheba, and there called upon the name of the Lord, Gen. 21. the answer in general is, that Abraham did not plant that wood for any religious use, the word there used is eshel, which signifieth any kind of fruitful tree: but the word here is ashera, which signifieth trees which are consecrated to the worship of some God, Paguin. But in particular it may be further answered with Calvin, that the planting of this wood was tranquilla fixa{que} habitationis signum, a sign of a quiet and settled habitation: that Abraham rested in this place, and for his more commodious dwelling planted a grove: or with Pelican, out of Targ. Hierasolym. that Abraham planted fruitful trees for hospitality, to entertain strangers, that they eating of the fruit thereof, might be stirred up to praise God. Borrhaim addeth further, that Abraham here built an Altar, and so called upon God: the wood was not made to that end. And yet if Abraham had intended any religious use, in making this grove as a Temple to serve God in, neither was there any Law then to the contrary; nor yet do we read of any such superstition taken up in those times, as afterward.

QUEST. XXXII. Why idolatry is called fornication.

Vers. 15. ANd when they go a whoring after their gods. 1. As there is a bodily fornication, which is an unlawful copulation of the body with those, whom men ought not to come near: so there is a spiritual fornication: Cum men's contra debitum divini ordinis conjungatur quibus • ibet aliis re •• us, &c. When the mind is beside the divine order joined to any other thing, than unto God: so there i • also a spiritual chastity: Si men's hominis delectetur in spirituali conjunctione ad id, cui debet conjungi, scilicet ad Deum, &c. If the mind be delighted in spiritual conjunction to that, to the which it ought to be joined unto, that is unto God, and do abstain from all other, Thomas.

2. And in three things is idolatry compared to fornication. 1. In that, fides Deo data violatur, faith made to God is violated: as in bodily fornication and adultery, the faith which each gave to other, is falsified. 2. As they which are given to carnal wantonness, think no cost too much that is bestowed that way, but do doat upon their pleasures: so idololatrae sunt prodigi in idola, &c. idolaters are prodigal upon their idols. 3. Because, fornicatio cum idololatria pleri • n{que} conjuncta est, fornication is for the most part joined with idolatry. As among the Gentiles, near unto their idolatrous temples, they had their brothelhouses: and in many of their sacrifices, and idol services, as of Bacchus, Flora, Priapus, they used much obscenity, and filthiness. So the Israelites when they coupled themselves with Baal P • or, committed both spiritual and bodily fornication, Numb. 25. And how these two still are joined together, where Popish idolatry is practiced, the histories of former times, and the experience of those days doth evidently testify, Simler.

QUEST. XXXIII. How far it is lawful and unlawful to eat of things consecrated to idols.

Vers. 15. ANd they call thee, and thou eat of their sacrifice, &c. 1. Concerning things offered unto idols of themselves, the meat is not polluted, or defiled thereby: for an idol, as Saint Paul saith, is nothing in the world, nihil habet deitatis, it hath no deity in it: it is of no power, and therefore, non potest ab eo derivari virtus, &c. there can no virtue be derived from it, being but made of wood, stone, or metal, or such like, into that, which is consecrated to it: and so the creature is good still, though it be superstitiously abused. And therefore such meats of themselves may as well be used, after they are so offered to idols, as before.

2. But there are certain lets and scandals which may arise of eating such things, which maketh it unlawful. 1. The first let is in a man himself, if he be not well persuaded and resolved that it is lawful to eat such things, for then he sinneth against his own conscience: as the Apostle saith, He that doubteth is condemned, if he eat, Rom. 14.23. 2. Then offense may be given unto the weak brethren, who against their conscience seeing another to eat, may be encouraged to do the like, and so their conscience is wounded: in which respect Saint Paul saith, He will not eat flesh as long as the world standeth, to offend his brother, 1 Corin. 8.13. 3. An offense may be given unto the Infidels, who by our eating of their sacrifices will judge us to favor their idols, and so have an evil opinion of us as dissemblers, and condemn our liberty. Yet here a divers case is to be considered: for if the Infidels did not tell us, or suppose we know not, that the meat was offered to idols, then it may be eaten without any offense giving: but if any man say, This is sacrificed to idols, eat it not, saith the Apostle, because of his conscience that shown it thee, 1 Corinth. 10.28.

3. And as offense might grow, by eating of things sacrificed to idols: see likewise concerning other meats forbidden by Moses Law, great question did arise between the converted Jews, and the believing Gentiles: for the deciding of which controversy, Saint Paul giveth two rules: first, That they should not judge one another, Rom. 14.13. that he that did eat should not condemn him that would not eat: secondly, that they should not grieve or offend one another with their eating, ibid, verse. 15. that they should abstain from eating such things, at the least in their brothers presence. And after this the Church came together, and decreed, that for a time in regard of the weak, they should abstain from strangled and blood, Act. 15. Tostat. qu • st. 13.

4. But this further must be considered, that Christians now have a greater liberty, than the Israelites had: for they are simply forbidden to go unto the Gentiles feasts, or to have any fellowship with them, lest by little and little, they might be drawn to partake with them in their idolatry. But S. Paul allowed Christians to go unto the feasts of the Gentiles, and to eat of their sacrifices, so it might be done without offense, 1 Cor. 10.27. Gallas.

5. And the reason hereof, why the Israelites are forbidden to communicate with the Gentiles, and to eat and drink with them, may thus further be declared. For the communion of some is forbidden to the faithful two ways, either in poenam illius, cui communio fidelium subtrabitur, for a punishment to him, from whom the company of the faithful is withdrawn: as the incestuous young man was excommunicate among the Corinthians: or ad cautelam eorum quibus interdicitur ▪ for their warning and heed-taking, which are so forbidden others company. And if so the faithful be strong in faith, and are more like to win the Infidels, than to be corrupted by them, they are not forbidden their company: but if they be weak▪ and such as easily may be drawn away, the company of Infidels to such is dangerous, Thomas. And of this sort were the Hebrews, who were weak and prone to idolatry, and therefore the Lord forbiddeth them all intercourse and communion with the Gentiles.

QUEST. XXXIV. Why marriages with the Idolatrous were forbidden, and in what cases.

Vers. 16. LEst thou take of their daughters to thy sons. 1. The Israelites were forbidden to take wives unto their sons, from the idolatrous Heathen, lest they might draw them also unto idolatry: men must not deceive themselves in such marriages, and think that they may draw their wives, or the wives the husbands rather unto the true religion, which they profess, then to be corrupted by them: For how knowest thou a man, te uxorem lucrifacturum, that thou shalt gain thy wife to thy religion, or thou woman, that thou shalt persuade thy husband? Gallasius. Shall a man think himself more wise than Solomon, whose heart was perverted by his wives: and to please them, he fell to most gross idolatry? Simlerus.

2. Yet it was lawful for the Israelites to take to wives such of the Gentiles, as were converted to their religion: as is evident, Deut. 21.13. as Boaz married Ruth, who had then embraced the true religion and worship of the God of Israel: as she said unto Naomi, Thy people shall be my people, and thy God my God, Ruth. 1.16.

3. But the example of •• hlan and Chilian will be objected, the sons of Elime • ech, who took unto them wives of the Moabites, Orpah and Ruth, who were not then converted to the faith of Israel: for then Naomi would not have bid them return into their country, as she did, Ruth. 1.12. for that had been to give them occasion to commit idolatry. Therefore this marriage is excused by the necessity of that place, where Mahlan and Chilian sojourned, namely, in Moab for the space of ten years, where were no women of their religion, and so they were fain to take them wives from the Moabites.

4. Now further as it was unlawful to take wives to their sons from the Gentiles, so was it also forbidden that they should give their daughters to their sons, Deut. 7.3. which of the two was the more dangerous: 1. For the man is the head of the woman, and so the Israelitish wife should come in subjection to a Pagan, and by this means dishonor her nation. 2. The man being of greater power, might use more violent means to force the wife to Gentilism, than the wife could to draw the husband. 3. The children also were more likely to be corrupted, which are brought up according to the fathers mind, Tostat. quaest. 14. An example whereof we have in that blasphemer that was stoned to death, who was the son of an Egyptian, and of an Israelitish woman, Levite. 24.

QUEST. XXXV. Why the images are called molten gods.

Vers. 17. THou shalt make thee no molten gods. 1. The Gentiles so called their idols, communi & populari error, by a common and popular error, as now among the Romanists, the common people call their images their Saints. But the wiser sort among the Heathen did not take the idols to be their gods, but only representations of them: yet that excused not their idolatry, no more than the like pretense now among the Papists, that they use images only to put them in mind of God, Simler.

2. But an idol is far from being God, or having any divine thing in it, that as the Apostle saith,