and in the time of Samuel Saul and David the Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved
sinne of idolatrie as Tostatus confesseth that he sinned Nec tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any
of the aire Hereunto agreeth the name given unto heaven which is called shamaiim of sham and maiim there is water which agreeth first unto the inferiour region of the aire where the raine is ingendred This name also is applied to the higher heavens also because the eye maketh no difference betweene them Mercer QVEST. XI How the waters were gathered together that covered the earth Vers. 9. GOd said againe let the waters vnder heaven bee gathered together into one place and let the dry land appeare and it was so Out of these words divers questions are moved not unnecessary to be knowne nor unprofitable to be handled which shall be touched in their order First it is enquired how the waters and whether they were gathered together which before covered the face of the whole earth 1. Some thinke that the earth was this second day created and by the earth mentioned v. 1. that matter is understood whereof the world was afterward made Of this opinion is the Master of sentences and Hugo lib. 1. de sacramentis but wee refuse it because the Lord saith not let there bee earth as when hee maketh other things but onely let the dry land appeare whereby it is evident that the earth was made before but now severed from the waters 2. Some thinke that the earth was equall and plaine without hils and mountaines that the waters might more speedily run together and that this inequality that now is of the ground begun after the flood but this conceit is contrary to the Scriptures Gen. 7.10 The waters prevailed fifteene cubits above the mountaines Prov. 8.25 Wisdome was begotten before the mountaines and hils therefore in the beginning there were both mountaines and hils 3. Others imagine that the waters were dried up by the fervent heat of the Sun and that the Northerne parts of the earth began to appeare first as the higher ground and the rest of the earth by little and little Eugubinus in Cosmopeia 4. Others that the earth was dried by a mighty winde as it was after the deluge see Tostatus But neither of these two opinions are probable for the dry earth appearing all at once was so prepared by a greater power than either of the Sun or wind which could not worke it at once and hardly in continuance of long time 5. Some thinke that the waters did run together and cover the other part of the earth opposite to this where wee dwell as Augustine seemeth to thinke lib. 16. de civitate dei c. 9. But the experience of skilfull Navigators as of sir Francis Drake Master Candish with others who by their famous travels haue compassed the wide Ocean hath found that part of the world to bee habitable as ours is and not to bee under the water 6. Paulus Burgens hath a strange device of this matter he thinketh that the water maketh a globe by it selfe and hath his proper center and so likewise the earth and this is the cause why the earth appeared dry because the water did forsake the land and was gathered to his owne center in addition ad postil Nicol. de Lyra. But this opinion is very false and absurd First for that the text saith that the water at the first covered the earth v. 1. and so made but one globe with the earth pressing to the same center unlesse he will say that God made a new kind of water the second day and indued it with new qualities which cannot be affirmed Secondly Isay 40.22 The Lord is said to sit upon the circle of the earth the word is chugh a spheare or circle as Iob 22.14 He walketh in the circle of heaven But experience sheweth that the earth without the sea maketh not a round globe or circle 7. Some thinke that the Sea is much higher than the land and so the waters were gathered as it were to a great heape that the dry land might appeare Thus Basil thinketh and Ambrose in his Hexemâ—ron l. 3. c. 2. but that this is not so it shall be shewed in the next question 8. Wherefore leaving these uncertaine opinions I rather incline to think that these might be the meanes and causes of the appearing of the dry land and separation of the waters First the water while it compassed the earth being of a lighter and thinner matter might be coagulate together and thickned as we see the sea water is of a grosser substance than the fresh water so be contained in a lesse compasse than before so Augustine lib. 1. de Genes ad literam 12. and Beda in his Hexemer Secondly the clouds being made this second day and the region or stretching forth of the aire called the firmament brought into fashion it is no other like but that a great part of the water was extenuate and evaporate into the aire and clouds a daily experiment whereof we have by the conversion of the mists clouds into water Thirdly the earth being much greater and deeper than the circumference of the water which compassed the earth might easily receive the water into the concavities and hollow places thereof which were appointed of God to bee receptacles for the water And that the earth is of a greater depth than the water that did at the first cover it thus it may appeare by taking the iust measure of the compasse oâ— the earth and so of the diameter that is the through measure thereof Then for the compasse circuit of the earth Aristotle affirmeth it to containe 50000 Italian miles â—ib 2. de coelo Hypparchus as Pliny witnesseth 34625. miles Eratosthenes 31500. miles Ptolome 22500. whom Basil followeth Alphragâ—nus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean doe find the circuit of the earth to bee but 19080. nineteene thousand and fourescore miles And the diameter thereof is found to be 7000. miles the semidiameter or space from the center of the earth to the circumference 3500 miles Now what the depth of the water was above the earth may be conjectured by the height of the middle region of the aire which is found by Mathematicians not to exceed 60. miles as they gather both by the twilights which extend no further and by the distance of meteors and exhalations which appeare in the aire Now the earth so far exceeding the water in depth might easily receive it into the hollow places concavities thereof which also is insinuated by the Hebrew word Kava that here signifieth to congregate or gather together from whence the latine word Cavus hollow may seeme to be derived as Pererius well noteth And this lastly is Ambrose conjecture that God did enlarge the low places of the earth and the force also of the waters might make them deeper lib. 3. Hexem c. 2. And this is agreeable to the Scripture Ps. 104.8 The waters descend to the place which thou hast founded for them the word Iasadh signifieth to lay a foundation
as is expressed Gen. 1.27 God created them male and female which story being briefly set downe in the first chap. is by way of recapitulation rehearsed more at large in the second chap. QVEST. XXXIIII How the creatures were brought to Adam Vers. 19. GOd brought them unto man to see how he would call them 1. We neither thinke that Adam gathered the cattell together as the shepherd his sheep 2. Nor yet that they were brought to Adam by the Angels for the text saith that God that formed of the earth every beast of the field brought them by his secret moving and stirring of them to present themselves to Adam as they did afterward to Noah when they went into the arke 3. Neither was this imposition of names done mystically nor historically as some thinke 4. Nor yet doe wee thinke that the beasts were not brought before Adam but his eyes so illuminate that hee saw them every where in their places for this is contrary to the text which saith God brought them 5. Nor yet is it to be imagined as Barcepha reporteth it to be the conceit of some that Adam sate in some high place in Paradise his face shining as Moses did and that every beast come as he was called and bowed the head as he passed by not being able to behold Adams face for brightnesse for these are but mens conceits 6. But we thinke that all the beasts by Gods secret instinct were gathered to Adam for these causes 1. that man seeing his excellent creation farre surpassing all other might thereby be stirred up to praise his Creator 2. that there might be a triall of Adams wisdome hee brought them to see how he would call them 3. that by this meanes the Hebrew language wherein those names were given might be sounded 4. that mans authority and dominion over the creatures might appeare for howsoever man named every living creature so was the name thereof 5. that man finding among all the creatures no helpe or comfort meet for him v. 20. might have a greater desire thereunto and more lovingly embrace his helper which should be brought to him QVEST. XXXV How an helpe could not be found meet for Adam FOr Adam found he not an helpe meete for him c. 1. not as Ramban noteth Adam could finde none to whom to give his name as he did to the woman calling her of ish ishah but it must bee understood of the nature of man that an helpe could not bee found answerable to him 2. R. Eliezer doth so interprete as that God could not finde an helpe but God knew that alreadie hee needed not for that cause to bring the creatures before Adam hee then that is Adam could not finde one for himselfe 3. But impious is the conceit of R. Sel. that man companied with every sort of beast and so could finde none apt and meet for him Mercer QVEST. XXXVI Of the excellent knowledge and wisdome of Adam FUrther by this imposing of names upon the creatures appeareth the great knowledge and wisdome of man 1. in naturall things for names were given at the first according to the severall properties and naâ—ure of creatures and if Salomon had such exact knowledge of beasts and fowles of trees and plants even from the Cedar to the hysop 1 King 4.33 no doubt Adam had greater knowledge whom we may safely hold to have beene farre wiser than Salomon notwithstanding that place 1 King 12. where Salomon is said to bee the wisest of all before him or after him for that is spoken of the common generation of men where both Adam is excepted created after Gods image and Christ that holy seed borne without sinne this place then needed not to have forced Tostatus to preferre Salomon before Adam in wisdome 2. Adam had also the knowledge of supernaturall things as he was not ignorant of the mystery of the Trinity according to whose image he was made one part whereof is knowledge Coloss. 2.10 3. It may also be safely held that Adam had knowledge of Christ to come though not as of a redeemer for that promise was first made after mans fall Gen. 3.15 but as of the author and fountaine of life whereof the tree of life in Paradise was a symbole 4. And whereas some thinke that Adam and the woman were not ignorant of the fall of the Angels as Catharinus upon this place yet it seemeth to bee otherwise as may appeare by the conference of Sathan in the serpent with the woman wherein she is altogether without suspition and the knowledge of the fall of Angels would have made her more cautelous not to have committed the same sinne of pride in desiring to be like unto God though not in the same measure or degree QVEST. XXXVII Of Adams sleepe Vers. 22. GOd caused an heavy sleepe to fall upon man and he slept 1. This was not a naturall sleepe as some thinke which Adam fell into by reason of his wearinesse in taking view of the creatures buâ— an extraordinary sleepe caused by the Lord who could otherwise have effected his purpose but it pleased him to use this meanes Mercer 2. This was an heavy sleepe the word is tardemah teunivah signifieth a light sleepe shenah a more profound sleepe but thardemah is the deepest sleepe of all 3. R. Isaac Cara thinketh that man was cast into a sleep to signifie that he should be as asleep in the house not given to contention and strife 4. We doe thinke that as this was a sound heavy or deepe sleep of the body so the soule of Adam was in an ecstasis or trance being illuminated of God as it may appeare by this that when he awaked he knew that the woman was taken out of him 5. And this was done Adam sleeping rather than waking both that neither Adams sight might be offended in seeing his side to be opened and a rib taken forth nor yet his sense of feeling oppressed with the griefe thereof which was not only by sleepe mittigated but by the power of God concurring with the ordinary meanes for we see by experience that sleep is a binding of the sense QVEST. XXXVIII Why the woman was made of one of Adams ribs ANd he tooke one of his ribs and closed up the flesh in stead thereof First the reason is evident why it pleased God to make woman out of the body of man not of the earth as he had made man 1. That hereby might appeare the preheminence that man hath over woman as the Apostle noteth 1 Cor. 11.7 8. that as man is the image and glory of God so the woman is the glory of the man because shee was taken out of man And therefore also the woman hath her name and denomination of man because she was taken out of him v. 23. 2. Another cause of this worke was that it might be a surer bond of love that the man knowing the woman to be taken out of him might more firmely set his
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire
an 130. three of an 140. and two of an 150. yeares And in these dayes some are found farre to exceed an hundred yeares as I have seene my selfe an old man of 124 yeares of age at Eversden in the County of Bedford who died about ann 1600. or 601. he could remember Bosworth field at the comming in of Henry the 7. being then as he affirmed some 15. yeares old 2. Neither is it to be thought that the yeares of the Patriarkes were accounted as the Arcadians reckoned their yeares by quarters or the Aegyptians by moneths as some have thought for then Henoch begetting children at 65. yeares should by this reckoning not exceed six yeares and a halfe when hee had a child And this Aegyptian yeare consisting of the age of the moone will not allow above two dayes and a halfe to a moneth whereas mention is made of the 17. and 27. day of the moneth Gen. 7.11 and 8.14 It is evident then that the yeares of the Patriarkes were numbred by complete and full yeares consisting of twelve moneths and not after the Aegyptian account And hereunto Pliny giveth testimony who remembreth in the same place before recited that Alexander Cornelius Xenophon doe write that some lived 500. some 600. some 800. yeares Iosephus also alleageth Manethan Berosus Mochus Estiaâ—s the Aegyptian Chalde Phenician Chronologers who testifie that those old fathers lived toward a thousand yeares QVEST. VI. The causes of the long life of men before the floud THe causes of the long life of the Patriarkes may be thought to be these foure 1. The naturall cause the sound constitution of their bodies not yet decayed and the wholesome aire not yet corrupted with terrene exhalations as after the floud 2. The morall cause for the invention and finding out of arts and sciences which as Iosephus writeth they caused to bee graven in two great pillars one of bricke another of stone that if the world were destroyed with water the second pillar might remaine if with fire the first for so had they learned of Adam that the world should be twice destroyed and he saith further that the pillar of stone was to be seene in Syria in his time 3. The civill or politke cause of the long life of the Patriarkes was for procreation and peopling of the world 4. The Theologicall that God by giving them such long life might make triall of their obedience to see if they would use this benefit of long life to the glory of God which they did not and therefore he shortned the age of man Yet the Lord while they enjoyed this long tearme would not suffer any of them to attaine unto a thousand yeares not for that as the Hebrewes suppose God granted of Adams thousand seventy yeares to David not for that reason which seemeth to be too curious whereof Ireneus maketh mention to make good that saying to Adam in what day soever thou eatest thereof thou shalt dye the death because a thousand yeares with God is as yesterday Psal. 90.3 And so Adam died in the first day before he came to a thousand But God hereby would put the fathers in minde of mortality that although they lived many hundred yeares yet none of them filled up a thousand lest they might have too much flattered themselves in long life and seeing a thousand is a number of perfection God would have none of them attaine to 1000. that we might know that nothing is perfect here Mercer QVEST. V. Of the false computation of the 70. Interpreters and whence it is thought to proceed FUrther whereas the Septuagint doe much differ in the account of yeares from the Hebrew text adding to the age of the old world which in true reckoning maketh but 1656. five hundred eighty six yeares more so making the whole number of yeares 2242. It is diversly conjectured how this error should arise 1. Some impute it to the malice of the Jewes that of purpose corrupted the greeke text that the Gentiles should not know the secrets of the Scriptures 2. Some to the prudency of the 70. translators or of the writers and scribes who knowing that the Aegyptians would count it but a fable that the fathers lived so many Astronomicall yeares made a way for them to take it after the count of the Aegyptian yeares whereof ten make but one yeare and therefore they added an hundred yeares to the fathers age before they begat children to make them apt for generation But where the yeares will serve without any such addition they adde none As Iered lived an 162. yeares which because it maketh by the Aegyptian calculation sixteene yeares and some what more the Septuagint there alter nothing This is Augustines conjecture But howsoever the Septuagint came to be so corrupt it is apparantly in many points erroneous 1. They adde unto six of the Patriarkes ages before they begat children to each of them Adam Seth Enâ—s Cainon Malaleel Henoch an 100. yeares and detract them againe in the remainder of their life that the whole summe may agree 2. They take away from Methusalems age before hee had children 22. yeares and adde to Lamechs age 6. yeares as is shewed before 3. They misse in their calculation in Methusalems yeares they make him to live an hundred sixty five before hee begat Lamech and 802. after in all 969. whereas the other numbers put together want two of this summe making but 967. 4. They detract from Lamechs age 24. yeares his whole age according to the Hebrew is 777 according to the septuagint but 753. 5. By their computation Methusalem must live 14. yeares after the floud for they make him to live 802. yeares after Lamech was borne and Lamech lived 188. yeares before Noah was borne and in the six hundred yeare of Noahs age came the floud Lamech and Noah make but 788. yeares after the computation of the Septuagint there remaineth yet 14. yeares of Methusalems life who according to the Hebrew computation died the same yeare in the beginning before the floud came for in the arke hee could not be where only were eight persons Noah and his wife his three sonnes and their wives Genes 7.7 and S. Peter witnesseth that in the arke eight soules only were saved 1 Pet 3.20 and to say that Methuselah was saved in the terrestriall Paradise with his father Henoch is a fabulous fiction without ground Mercerus QVEST. VI. The reason of the inequality of generation in the fathers WHereas the Patriarkes at divers ages began to beget children Mahalaleel and Henoch at 56. yeares Iered at a hundred sixty two yeares Lamech at two hundreth eighty two Noah at five hundred 1. Neither is it to be imputed to Noahs holinesse that so long abstained from mariage seeâ—ng Henoch that for his godly life was translated had children at 65. yeares 2. Neither as Pererius conjectureth is it like that Noah had other elder sonnes which were dead before the floud came for whereas it is
prudence 4. And yet Athenaeus reporteth that Hiero King of Sicilie caused a ship to be made of such bignesse that there went unto it as much timber as sufficed to make 60. other ships three hundred workmen beside labourers were employed one whole yeere in this worke there were in it three divisions one above another and twenty rankes of oares it had also within it a fish-pond wherein were great and small fish the received report of this great galliasse may move them not to be so incredulous concerning the Arke Vers. 10. Noah begat three sonnes c. Because Noah was five hundred yeare old before he begat any children and afterward abstained an hundred yeare for so long it was to the floud and begat no more children hence Pererius inferreth that the gift of continency is not impossible against certaine heretikes as he calleth them meaning protestants Contra. 1. It is untrue that we affirme this gâ—ft to be impossible but we say that it is rare neither is in every mans power to obtaine as they teach that any man that will may have that gift it followeth not because Noah had that gift of abstinence that all therfore are capable of it S. Paul saith every man hath his proper gift of god one after this manner another after that 1 Cor. 7.7 it is then a proper gift to some not common to all 2. And though Noah was a chast and temperate man in marriage yet it may be doubted whether he continued so long unmarried or did forbeare so long after 6. Places of exhortation and morall duties nt 1. Vers. 2. The sons of God saw the daughters of men that they were faire We see the fruits of such marriâ—ge as is enterprised only upon a carnall appetite and with persons of a diverse profession therefore the Apostle saith be not unequally yoaked c. 2. Vers. 3. My spirit shall not alwayes strive c. Gods mercy appeareth that threatneth before he punisheth that by his threatning men might learne to amend â—ut nobis correctis miâ—as ad opus minime perducat that we being amended his menacing need take no effect Chrysost. so the Apostle saith despisest thou the riches of the bountifulnesse of God c. not knowing that the bountifulnesse of God leadeth thee to repentance Rom. 2.4 3. Vers. 4. There were Giants By this we see that they which fall away doe run â—rom one extreme to another as these which were in outward profession the sonnes and worshippers of God falling away became cruell and outragious tyrants of such the Apostle saith that it is impossible that they which were once lightned if they fall away should be renued by repentance Heb. 6.5 6. 4. Vers. 9. Noe was a just man in his â—ime Though all the world even where Noe lived were given unto wickednesse yet the Lord preserved him We learne therefore that although we be environed on every side with the wicked yet we should not doubt but that the Lord is able to preserve his and that therefore as the Apostle saith we should shine as lights in the world in the midst of a naughty crooked nation Phil. 2.15 CHAP. VII 1. The Method THis Chapter hath two parts 1. of the entrance of Noah and the creatures into the â—rke from v. 1. to v. 10. 2. concerning the floud 1. God prescribeth what Noah should doe for himselfe vers 1. for the â—easts and fowles as touching their number of some to take seven of some â—wo for their kinde male and female vers 3. the reason expressed vers 4. Then Noah sheweth his obedience in entring himselfe vers 6.13 and the â—easts vers 8 9. the creeping things and fowles shew their obedience in comming vers 14.15 Gods providence in shutting of them up vers 16. 2. First the causes of the floud are set forth vers 11. secondly the manner in the time when it came after seven dayes vers 10 how long it prevailed forty dayes vers 12. how farre it exceeded vers 20. how long it continued before it abated that is an 150. dayes vers 24. thirdly the effects of the floud it beareth up the Arke vers 17. it destroyeth all flesh beside those in the Arke vers 21. to 23. 2. The grammaticall or literall sense v. 5. yet 7. dayes S. before 7. dayes that is expired T. after 7. dayes cater v. 4. I will destroy all the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. all the substance caet heb teâ—hem a substance or living body any thing that riseth from the ground v. 8. the seven and twenty day S. the seventeenth day caet v. 10. and upon the seventh day T. after seven dayes caet v. 13 in this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. in articulo in the point or article of this day H. Ch. in the selfe saâ—day B.G.T. in the body of this day heb gneâ—sem a body v. 14. every bird of every feather wanting in the S. the rest have it v. 16. God shut his Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without S. God shut him in deforis without H. God protected over him Ch. shut him in round about B. shut him in G. God occlusit pro eo shut up for him T. bagnado over him heb The explanation of doubts or theologicall explication QVEST I. Why Noah prayed not for the old world as Abraham did for Sodome Vers. 1. THey have seene righteous before me c. 1. He was not onely righteous in respect of men but before God his righteousnesse was in truth 2. Whereas before Moses added that hee was just and upright Gen. 2.9 the Hebrewes hence gather because he is not here also said to bee upright but only just that he is commended only because hee was not unjust and cruell towards men But seeing it is said he was just before God the other addition need not for God seeth the heart 3. The Hebrewes doe further extenuate Noahs faith some saying that he thought not that God would destroy the world but that he threatned onely some that Noah only prayed for himselfe and not for the world as Abraham did for the Sodomites and therefore for these his oversights hee afterward offered sacrifice But they blame Noah without cause the reason why he prayed not as Abraham did for others for that hee saw them incorrigible and already God had given sentence that the world should be destroyed but when Abraham prayed for Sodome no sentence was as yet gone forth against them The sacrifice which Noah offered afterward was an oblation of thankesgiving for his deliverance not a deprecation for any such particular offence Mercer QVEST. II. Of the difference of cleane and uncleane beasts Vers. 2. OF every cleane beast c. 1. Some beasts were counted cleane some uncleane not simpl◠〈◊〉 respect of their nature and creation for God saw that all things were good neither in regard onely of mans use because some were more fit for food than others but chiefly by
v. 12. all which time the raine continued as Tostatus and Cajetanus thinke but from the beginning rather including the 40. dayes which seemeth to be the opinion of Ambrose and here unto assent Musculus and Tremelius lib. de Noah arc 17. and it may thus appeare Genes 8.4 it is said that in the 7. moneth the 17. day the Arke rested upon the mountaines of Armenia which was after the end of the 150. dayes when the waters began to abate v. 3. but if the 150. dayes bee added to 40. which make in all an 190. the waters should not abate till the 27. day of the 8. moneth for from the 17. day of the second moneth when the forty dayes must take beginning to the 17. day of the 7. moneth are but five moneths that is dayes 150. counting 30. dayes to a moneth whereas putting 40. and 150. dayes together wee shall have 190. before the waters should begin to abate which is contrary to the text now whereas the Septuagint read the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exalted an 150. dayes and Chrysostome saith tot dies mansit sublimis illa aquarum altitudo the height of the waters continued so long unlesse they meane indifferently of the rising and increase of the water upon any part of the earth which began at the first when the raine fell within the 40. dayes it cannot bee agreeable to the text for the waters increased by three degrees first the Arke was lift up above the waters v. 17. then it floted and went upon the waters v. 18. then the waters prevailed so much that the highest hils were covered v. 20. this increasing prevailing and continuing of the water was but an 150. dayes from the first to the last Mercer 4. Places of doctrine 1. Doct. The floud not caused by any constellation 1. Vers. 4. I Will cause it to raine upon the earth This raine then was not caused onely or chiefly by ordinary and naturall causes as by the constellation of the starres which was foreseene by Noah which seemeth to have beene the opinion of Henricus Mechliniens and Petrus ab Aliaco and Gulielmus Parisiensis cited by Pererius Seneca also ascribeth inundations to a fatall necessity and when the great deluge shall be which hee beleeved was to come hee saith the starres shall concurre together in Capricorne But it is evident that this floud was caused not by naturall and ordinary meanes but by the extraordinary power of God 1. The Lord saith I will bring a floud of waters Gen. 6. â—7 The fountaines of the deep and the windowes of heaven were opened This sheweth that it was Gods speciall worke by the ministery of his Angels that the heavens rained the earth gave up water after an extraordinary manner 2. The sinnes of that age were the cause of this destruction Gen. 6.13 It was then their iniquity not any fatall necessity that procured that judgement 3. And seeing God made all things in wisdome and order hee framed the world that one part should concurre for the preservation of another not to their destruction 4. No constellation of starres can have a generall operation over the whole earth but only in that place where their influence worketh and when they are moved they ceâ—se working As Seneca rendreth this reason of the increase of some rivers in Summer Quarta ratio est syderum hac enim quibusdam mensibus magis urgent exhauriunt flumina cum longius recesserunt minus consumunt c. The fourth reason is in the starres which in some moneths doe more worke vpon rivers but when they are gone farther off they have not that force Constallations then may exercise their strength upon some speciall rivers and places but not universally upon the whole earth 2. Doct. The highest mountaines in the world covered with the waters of the floud Vers. 19. ALL the high mountaines that were under the whole heavens were covered They then are confuted which thinke that some high hils as Olympus were not overflowne whom Augustine refelleth lib. 15. de civitat c. 27. and Cajetanus who would have the mountaine of Paradise to bee excepted from this inundation 1. The words are generall all high mountaines under not the airie heaven only as Cajetan collecteth but the whole heaven were covered yea the high mountaines were surprised whether Athos in Macedonia which cast his shadow unto the Towne Myrinum in Lemnos the space of 86. miles or Atlas whose top is higher than the clouds or Olympus which Zinagoras by Mathematicall instruments found to be ten stadia or furlongs high Or the mount Tabor which riseth up 30. furlongs as Iosephus writeth or Caucasus whose top is said to be lightned with the Sunne when day-light is shut in below All these high mountaines were covered with waters 2. Augustine thus reasoneth Non attendunt omnia elementorum crassissimam terram ibi esse potuisse c. They consider not that the earth the heaviest of all elements is in the top of these high hils It need not seeme strange then that the waters might ascend thither 3. Where doth Cajetan find that Paradise was situate upon an hill nay the contrary is gathered out of Scripture for out of Eden went a river to water the garden Gen. 2.10 But rivers use not to run upon hils And Cajetan needed not to feare the drowning of Paradise because of Henoch for he was with God taken up into Heaven where the floud could not reach him 4. Of the like conceit with Cajetan is Bellarmine who thinketh that all the mountaines were not overflowen but these onely where the wicked dwelt And Iosephus reporteth out of Nicholaus Damascenus that there is a certaine hill in Armenia called Baris in quo multos profugos diluvii tempore servatos ferunt wherein they say many flying thither for succour in the time of the floud were preserved But these dreames and devices are overthrowne by the evident words of Scripture that all high mountaines under heaven were covered with the waters 5. Likewise that fabulous dreame of some Hebrewes is here refelled who imagine that beside Noah and the rest of the eight persons Og King of Basan who lived till Moses time one of those Giants before the floud might bee preserved for beside that none after the floud lived so long where should Og have beene kept in the floud seeing the mountaines were covered fifteene cubits high which exceeded the stature of any Giant For the Hebrewes doe but fable supposing those Giants to have beene an hundred cubits high Neither is that report out of Pliny much to bee credited of a Gyants body found in Crete of 46. cubits 6. Further Ab. Exra confuteth the opinion of some in his dayes that held this deluge not to have beene universall for although it may bee all the world was not inhabited before the floud but only the East parts because they wanted the invention of ships to transport them from place to
it hindred a greater good namely the peopling and replenishing of the world But the contrary is evident that they greatly sinned in this their proud enterprise 1. Their impiety toward God appeareth Augustine saith erigebant turrim contra dominum they erected a tower in despite of God as the Prophet Isay according to this paterne bringeth in the King of Babel vaunting himselfe I will ascend above the height of the clouds I will be like the most high Isay 14.14 2. Their vanity appeareth that seek to be famous in earth not by good works to be glorious in heaven Calvin vide radicem mali saith Chrysostome see the root of evill they seeke to be famous â—dificiis non eleâ—mâ—synis by buildings not by almes 3. Iosephus noteth their disobedience that knowing as it is most like from Noah that it was Gods ordinance that by them the earth should be replenished yet wilfully oppose themselves to the counsell of God 4. Philo observeth their impudency ô insignem impudentiam that whereas they should rather have covered their sinnes they proclaime their pride tyranny voluptuousnesse to all posterity It is uncertaine whether Noah were present it is most like he was not or that he consented not unto them And it appeareth by the punishment that God misliked their very act for he saith vers 6. neither can they now be stopped from whatsoever they have imagined that is they proceeded with a violent rage that nothing could stay them neither the feare of God nor the expectation of his judgements but whatsoever they had proudly devised they will as wickedly prosecute QVEST. VII How the Lord is said to descend Vers. 5. BVt the Lord came downe to see the City c. God is not said to descend to see 1. as though any thing hindred his sight in heaven for all things are naked and open to his eyes II. bâ— 4.13 2. Neither as though God went from place to place or were absent any where for the Lord filleth heaven and earth heaven is my throne earth is my footstoole c. what place is it that I should rest in Act. 7.49 But the Lord is said to descend to see c. 1. In respect of the new effect in manifesting his judgement re ipsa patefecit he shewed indeed that hee was not ignorant what hee did Augustine Calvin 2. Or for that he caused his Angels to descend and so is said to descend in his Ministers Augustine 3. Or as Cajetane quia extendit se cura providentia usque ad infima because God extendeth his care even unto the lowest things in the world as it is in the Psalme Who is like unto the Lord c. who abaseth himselfe to behold things in the heaven and earth Psal 113.5 4. God hereby also sheweth his patience non ab initio illorum repressiâ— insaniam c. he did not at the first represse their madnesse but used lenity towards them 5. Vult nos admoneri ne fratres temere condemnemus c. God would have us taught hereby not rashly to condemne our brethren Chrysost. God therefore giveth a rule to man first to examine a cause before they judge as the Lord first seeth and knoweth before he punisheth Muscul. 6. And by descending here is understood the punishment which followed as if God should have said Non amplius dissimulâ—mus eorum sâ—elira sed quam primum ea puniamus Let us no longer winke at their sinnes but presently punish them Rabbi Moses Aegyptius Basil maketh this distinction that God de coelo aspicit is said from heaven to behold the righteous but descendendo dicitvr invisere deus c. God is said to descend to visit the ungodly but this distinction alwayes holdeth not for both the Lord is said to looke downe from heaven upon the wicked Psal. 141. and the Lord is said to descend for the deliverance of his people Exod. 3.8 QVEST. VIII To whom God spake saying come let us goe downe Vers. 7. COme let us goe downe c. 1. The Lord speaketh not here to the Angels as August Gregory Philo Cajetane with others or to the persons of the Trinity and Angels together Mercer 2. But this is the consultation of the whole Trinity as v. 8. it is said Iehovah scattered them This speech is answerable to that Gen. 1. in the creation of man Come let us make man and those to whom God speaketh here hee maketh as equall in the same degree Come let us goe downe sic Raban Rupert Calvin 3. God indeed sometime useth the ministery of Angels not that he needeth their helpe but as Philo saith videt quid se quid creaturas deceat God seeth what is meet for himselfe what for the creatures for God is more honoured in such Ministers and mens infirmity thereby helped But at this time and in this case God needed not the ministery of Angels this confusion of tongues was his immediate worke as was the gift of tongues Acts 1.4 Wherefore to dispute there how God speaketh to Angels and invisible spirits is superfluous which may notwithstanding bee done two wayes either as Augustine saith veritas incommutabilis per seipsam ineffabiliter loquitur the unchangeable verity speaketh by it selfe after an ineffable manner Gregory sheweth another way Quicquid agere debent in ipsa contemplatione veritatis legunt c. They do as it were read in the contemplation of the verity what they should doe The Angels are either inspired by God to know his wil or they behold in God as the Schoolemen say as in a glasse what is to be done But the first is the way whereby God speaketh to Angels the other is but a speculatioÌ„ of man QVEST. IX Whose language was confounded Vers. 7. ANd confound their languages c. 1. Pride bringeth confusion of tongues humility as in the Apostles obtained uniting of tongues Act. 2. Greg. 2. It appeareth how hurtfull the conspiracy of the wicked is for if now in the beginning they abused the uniting of their tongues to so great madnesse how outragious is it like they would have beene afterward when their multitudes had beene more increased Chrysost. 3. Not every mans language was confounded for then all society would have beene taken away even in families but the speech of certaine kindreds and companies was changed QVEST. X. What caused them to leave off building Vers. 8. THey left off building c. 1. The confusion then of tongues made them leave off building not any great wind or tempest that tumbled downe their worke as Sybilla and Abidenus in Eusebius neither were the tongues confounded by little and little as Aben Ezra but all at once Mercer 2. The building of the City was intermitted for an hundred yeares untill Semiramis but the Tower of Babel was not heightened but only enclosed in the Temple of Belus which continued till Herodotus time an 1400. yeares Perer. QVEST. XI Of the name of Babel Vers. 9.
of Iephunne Othoniel of Seraiah which Iephunne and Seraiah were the sons of Kenaz for Caleb was not the son of Kenaz but of Iephunne 1 Chron. 4.15 yet it seemeth that he was of the stocke of Kenaz as grand-child unto him because he is called a Kenazite Num. 23.12 and yet the sonne of Iephunneh Othaniel then is called the brother of Caleb not properly but in a large sense as Lot is called Abrahams brother being indeed his brothers sonne Wherefore Pererius in following the blind latine text was much deceived 6. Morall observations 1. Observ. Against discontentment Vers. 2. AS they went from the East c. Chrysostome hereupon noteth that as these men not contented with their state sought out a new countrey so mankind saith hee non potest intra suos limites consistere can never keepe it selfe within the bounds but alwayes coveteth more 2. Observ. Against continuing in sinne ANd there they abode Philo noteth here that as these men having found a pleasant field did not passe thorow but continued there so sinners doe delight to continue and dwell in sinne ejus malum fuisset si post quam in peccata inciderant pro alicuis non pro domestic is habuissent c. it had beene a lesse evill after they had fallen into sinne if they had used it not as a domesticall but as a stranger 3. Observ. Against vaine and momentary pleasure Vers. 3. COme let us make bricke Like as these that dwelt in Shiner build of bricke sic qui voluptatib carnis inserviunt de fragili materia c. so they that are the servants of pleasure doe build with brittle matter that cannot continue but they which follow vertue lateres in lapides mutant doe turne brickes into hewed stones Gregor This appeareth in the parable of the rich man Luke 16. whose pleasure was soone over but Lazarus joy was everlasting 4. Observ. Difficulty should not hinder vertuous workes SO they had bricke for stone c. Many times the difficulty that occurreth doth cause men to cease off from their enterprise But nothing could hinder these men though they had neither stone nor mortar yet they will build a tower such as was never seene in the world before or after Calvin We learne hereby that nothing should discourage us or make us give over in a good worke seeing these were so laborious in compassing this their proud and ungodly enterprise 5. Observ. Against building for ostentation Vers. 4. THat we may got us a name c. Chrysostome here well noteth the vanity of worldly men that build houses and make great workes ut immortalem nominis memoriam relinquant to leave an immortall memory of their name whereas both they faile of their purpose hodie domus dicitur hujus eras alterius to day it is called one mans house to morrow another and so their name is extinguished and they might take a more sure way to preserve their name by doing of good while they live as it is in the Psalme 112.9 he hath distributed and given to the poore his righteousnesse remaineth for ever But worldly men doe as Absolon did because he had no children left to keepe his name he built him a pillar 2 Sam. 18.18 So they wanting good workes which are the true fruits of the spirituall men seeke to make themselves famous by sumptuous buildings 6. Observ. Wicked men proud before their fall Vers. 4. LEst wee be scattered Philo readeth before we be scattered and thereupon observeth that such is the obstinacy of the wicked though they see that great judgements are hanging over their heads yet they will goe on in their wickednesse as the conscience of these proud men gave them that they should not goe unpunished yet for all that they proceed in their purpose Thus we see verified that saying of the wise man Prov. 16.18 pride goeth before destruction as these men when they were in the height of their pride were dispersed and scattered like as Saul made a goodly place for himselfe as triumphing for the late victory obtained against Amelech even then when he was cast off from being King 1 Sam. 15.13 Oecolampad in hunc locum 7. Observ. Not to condemne any rashly Vers. 5. THe Lord came downe to see c. Chrysostome noteth vult erudiri nos ne unquam fratres temere condemnemis In that God commeth downe to see and examine hee would have us learne never without due examination to condemne our brethren rashly And it is especially a rule for magistrates not to condemne any their cause unheard as Putiphar did Ioseph Gen. 39.20 Muscul. 8. Observ. The division of the wicked profitable Vers. 8. SO the Lord scattered them c. Hence Gregory well observeth that the unity of the wicked is pernicious their division profitable So Paul escaped while his enemies were divided Act. 23. eripiâ—â—tur justi dum dividuntur injusti the righteous are delivered while the unrighteous are divided like as the Israelites by the dividing of the waters had a ready passage thorow the red Sea so here this proud and vaine-glorious enterprise by the division of tongues was disappointed CHAP. XII 1. The Argument and parts THis Chapter hath two parts the first sheweth the occasion of Abraham comming into the Land of Canaan v. 1. to 6. the second containeth such things as hapned to him there from v. 6. to the end In the first part 1. Gods calling is set forth v. 1. with his large and ample promises both temporall to Abraham himselfe that his name should be great to his posterity that a great nation should rise of him v. 2. and spirituall to Abraham I will blesse thee to his posterity all the families of the earth should be blessed in him v. 3. namely in Christ. 2. Abrahams obedience is set forth with the circumstances of his age v. 4. of his company that came with him into the land of Canaan v. 5. In the second part is described 1. Abrahams travell and journeying in Canaan toward Shechem where Abraham built an altar and the Lord appeared to him vers 6.7 toward Bethel vers 8. the South vers 9. 2. his going downe into Aegypt 1. The occasion by reason of the famine vers 10. 2. His consultation with Saâ—a to say she was his sister to save his life vers 11 12 13. 3. Pharaohs presumption in taking Abrahams wife to vers 17. 4. Gods revenge or punishment vers 17. which brought forth these three effects 1. Abrahams admonition by Pharo vers 18. 2. the restitution of his wife vers 19. 3. his safe deliverance and dimission vers 20. 2. The grammaticall construction or sense v. 1. And the Lord had said S. Ch. A.B. but the Lord H. for the Lord. T.G. Come into the land S.H. into the land caeter v. 5. The soules which they possessed S. which he had subjected to the Law C. which he had made H. gotten T.B. G. gnasah made Into Canaan they came the
thinketh no such thing being expressed 3. Wherefore this proceeded of Abrahams infirmitie rather who should have committed the preservation of his life rather to the providence of God than any such deuice of his owne Vatablus and although Abrahams intent were good to preserve his life in regard of Gods promise made to his seede yet he failed in the meanes and though he had rather have died than hazard his wives chastitie yet being wholly intent how to provide for his life he forgetteth all other things and casteth what perill might come one way and not another Calvin QUEST XVII Of the taking of Sarai into Pharaos house Vers. 15. THe woman was taken into Pharaos house 17. but the Lord plagued Pharao and his house 1. It was an usuall thing among the heathen Princes whose will stood for a law to take with violence at their pleasure such women as they liked so the Egyptians did steale away Isis the daughter of Inachus King of Argives and caried her into Egypt The Grecians carried away Europa daughter of Agenor out of Phenicia into Creta Iason brought Medea from Colchis into Grecia Paris did the like to Helena Menelaus wife so doth Pharao here to Sarai 2. Pharao was plagued some thinke with a flux of bloud some in that the wombs of their women were shut up as it is in the like story Gen. 20. Iosephus thinketh it was the plague Philo a torment both of bodie and minde it is most like it was such a plague as Pharao felt in himselfe 3. His house also was smitten with the same plague not onely the Princes that commended Sarai her beauty and so were accessary to this fact as Chrysostome thinketh but the whole house generally who though they all were not agents in this matter yet God whose judgements though secret yet are alwayes just was able to finde sufficient cause of punishment among them Calvin QVEST. XVIII How Pharao did know that Sara was Abrahams wife Vers. 18. WHat is this thing thou hast done unto mee c. By this wee see that even among the heathen adultery was counted an hainous sinne Et regi ipsi cavendum and even to be shunned of the King Ambr. lib. de Abrah c. 2. 2. Pharao taketh it grievously that hee was thus deceived of a stranger and if God had not protected Abraham it might have cost him his life Luther 3. This was knowne to Pharao not by the Egyptian Priests whom Pharao should consult withall as Iosephus thinketh though sometime it may please God that such may gesse at the truth as Balaam did but either it was made manifest by divine revelation as the like was to Abimelech Gen. 20. Chrysostom or else by the confession of Sara Oecolampad after that Pharao being feared by these plagues beganne to examine what might be the cause 4. Pharao layeth all the fault upon Abraham not considering that God saw his unchaste thought and his inhumanity towards strangers Iun. QVEST. XIX How Sarah was preserved from Pharaos lust Vers. 19. BEhold thy wife take her c. 1. Sarai was kept by Gods providence from the violent lust of Pharao as she was likewise preserved from Abimilech Genes 20. if God shewed that mercy to Abraham againe offending in the like it cannot be otherwise thought but he found that mercy with God before and the preservation of Sarai the second time sheweth that she was not corrupted before Calvin 2. The cause hereof was neither any moderate disposition in Pharao nor yet because the use was among those Easterne Princes as we reade of the Kings of Persia Est. 12.12 to prepare and purifie with sweet oyles and odours some while before such women as entred into the King Hieron But it is most like that Pharao was hindred by this sudden disease that he could not accomplish his lust Iun. and therein Chrysostome noteth the like miraculous deliverance of Sara from Pharaos raging lust as of Daniel from the Lions 3. The reason why here it is not expressed in like manner as Gen. 20. that Pharao came not neare Sarai Theodoret maketh to be this because Per id temporis Sarai paritura erat Isaach about that time Sarai was to beare Isaach and therefore it is expressed Ne suspectum illud semen esset lest he might bee thought not of Abrahams seed 4. Rupertus well noteth in this story of Abraham a type and figure of those things that hapned to his posterity 1. As a famine brought Abraham into Egypt so did it Iacob and his familie 2. As Abraham was afflicted by the taking away of his wife so was his seed oppressed 3. As Pharao was plagued for Abraham and Sarai so Pharao and Egypt were punished with ten plagues because of the Israelites 4. As Abraham was enriched by Pharao so the Israelites received great gifts of the Egyptians when they went out QVEST. XX. How long Abraham stayed in Egypt COncerning the time of Abrahams being in Egypt 1 Neither is it true as Eusebius citeth out of one Atrabanus that he aboad there twenty yeares seeing Abraham had dwelt but ten yeares in Canaan when Hagar was given him and Ismael borne Gen. 16. 2. Neither was Abraham so long conversant in Egypt and that by the leave of Pharao as that he did teach them the liberall sciences as Astrologie and such like as Iosephus thinketh lib. 1. antiquit But it is most like they learned it afterward by Iacob that lived there seventeene yeares or of Ioseph that was their governour 80. yeares 3. Wherefore at this time it is probable that Abraham stayed not long in Egypt no not a yeare for presently after that Pharao was plagued of God he delivered Sarai and sent away Abraham giving him guides to see him safely conveyed QUEST XXII How the Kings of Egypt came to be called Pharaos Vers. 20. PHarao gave commandement c. 1. It appeareth that the name of Pharao was common to all the Kings of Egypt and no proper name for the Kings of Egypt were so called above a thousand yeares from Abraham till the destruction of the Temple and they had orher proper names beside as we reade of Pharao Necho 2 King 23. of Pharao Ophra Ierem. 44.30 2. It is not like they were so called as Vives thinketh of Pharus an obscure Island of the which there was no reason to name their Kings 3. But rather as Iosephus conjectureth of one of their first Kings that was so called as the Kings of Syria were called Antiochi the Kings of Egypt after Alexander Ptolomie the Emperours of Rome Caesars and Augustine 4. But whereas Iosephus thinketh that after Pharao Salomons father in law none of the Kings of Egypt were named Pharaos it is a manifest errour for 400. yeares after Salomon in Iosias time mention is made of Pharao Necho 2 King 23. 4. Places of doctrine 1. Doct. Of the free grace of election Vers. 1. THe Lord had said get thee out of thy Countrey
and not the high Priest Sem the father of Christ after the flesh By these and other probable reasons some learned perswade that Sem was Melchisedeck neither are the contrary objections of any great weight 1. First it is objected that this Countrey was possessed by the Canaanites and it is not like that Sem would returne out of the East into Judea Perer. Answ. 1. It is said that the posterity of Iocktan of Sem inhabited toward the East Gen. 10.30 but of Sems dwelling there is no expresse mention 2. Iarchi and Epiphanius in Anchorato are of opinion that many of Sems posterity that had not their tongues altered kept about Jerusalem though they were thence expelled afterward by the Canaanites 3. And this might bee some cause of the warres of the Easterne Kings against the Canaanites for encroaching upon Sems possessions treat Melchis 2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers people of Elam which must needs be of Sem how commeth it to passe that Sems heart was not rather stirred against Abraham for killing his children Answ. Sem being a Prophet and knowing that Abraham was appointed of God to be the father of the faithfull people preferreth him being not onely of his carnall kindred but heire of his faith before the rest of his kindred that were degenerate 3. Ob. Epiphanius proveth that Sem could not be Melchisedeck because he was long dead before Melchisedeck met Abraham who was then 80. yeare old for saith he by one Chronicle there are from Sems birth to Abrahams 80. yeare accounted yeares 1130. by another 629. yeares but Sem lived onely 600. yeare Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint who doe adde divers hundred yeares to the ages of the fathers after the floud as is shewed before quaest 17. in chap. 11. 2. Neither was Sem after the second computation at that time 629. yeares old but onely 529. so that he lived after this time 70. yeares and as a learned man well conjectureth it might well bee that in the Greeke copie which Epiphanius followeth χ chi which standeth for 600. was put for φ phi which is 500. And this difference in computation might have given occasion to Epiphanius further to have searched the truth and to have preferred the originall before the Greeke ttanslations 4. Ob. If Sem were Melchisedeck then had he two names which cannot be proved out of the Scripture Perer. Answ. 1. Chytram thinketh that Melchisedeck is here not a name proper but appellative signifying that he was a righteous just King 2. Cajetanus holdeth it to be an Epithite not proper to Sem but common to the Kings of Salem as Caesar and Augustus were to the Emperour of Rome and so we read of another King of Jerusalem called Adoni-zedek Lord of justice which is all one in sense with Melchisedeck Iâ—su 10.3 3. But I approve rather the judgement of Selnecâ—erus that Melchisedeck was a proper name unto Sem in respect of his office because he onely excelled among the rest as a just King and thereof had that name 5. Ob. If Sem had beene Melchisedeck it is like that Abraham comming into Canaan would first have sought out his great grand-father and joyned himselfe unto him neither would S. Paul have omitted it entreating of purpose of Melchisedeck Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of Bethel to Sem his words are these Now when Abraham was brought out of Babel to Sem what a goodly College had Sem c. 2. Neither Moses nor yet the Apostle directly set downe Abrahams acquaintance with Sem or that he was Melchisedeck that the comparison might be more fit betweene Melchisedeck and Christ in that he is set downe without father without mother without genealogie Heb. 7.3 as the Prophet saith of Christ who shall declare his generation Psal. 51.8 3. For matter of fact it is no good argument to conclude negatively out of Scripture for as many things were done by Christ not expressed in Scripture Ioh. 20.30 so also by Abraham and the rest of the Patriarks but for a point of faith and doctrine the argument holdeth well there is no such thing taught in Scripture therefore wee are not to beleeve it Ob. Melchisedeck is said to be without father and mother because they are not mentioned in Scripture but it is knowne who Sems father was and mention likewise made of his birth and beginning of dayes Answ. 1. It is not to be doubted but that Melchisedeck had both father and mother though neither I thinke can be named Epiphanius saith some Writers affirme that his fathers name was Eraclas his mothers Asteria neither is Suidas conceit to be approved that Melchisedecks parentage is therefore not declared because he was borne of an harlot 2. Though Sems genealogie be expressed in other places yet in the story to the which the Apostle hath relation it is not neither is his kindred set downe under that name of Melchisedeck as Lyranus and Tostatus well answer 7. Ob. Suidas saith that Melchisedeck reigned in Salem 113. yeares and lived a virgin but Sem had a wife which was in the Arke with him Answ. Of the same opinion also is Ignatius Epist. ad Philadel that Melchisedeck was a perpetuall virgin but this being a bare conjecture may more easily bee denied than proved Ob. Iosephus and Philo men thorowly acquainted with the antiquities of the Hebrewes where they make mention of Melchisedeck bring him in as a stranger from the kindred of Abraham Perer. Answ. For these two there are alleaged two and twenty Rabbines and principall writers among the Jewes as Aben Ezra Baal Hatturim Levi Ben Gerson David Kimchi with others that make up that number which all with one consent hold Sem to be Melchisedeck Thus have I set downe the reasons on both sides concerning this question which I referre to the Readers judgement It is no matter of faith which way any taketh either to hold Sem to bee Melchisedeck or otherwise But I rather for mine owne part incline to thinke being moved with the force of the former reasons that it was Sem though I will not precisely determine it but say with Hierome upon these words of the Apostle Of whom that is Melchisedeck we have many things to say which are hard to be uttered Heb. 5.11 Si vas electionis stupet ad mysterium in effabile fatetur quanto magis nos of the vessell of election be astonished at this mysterie and confesseth it hard to be uttered how much more we c. QVEST. XVII Salem proved to be Ierusalem KIng of Shalem Hierome to whom also subscribeth Mercerus thinketh that this Shalem was not Jerusalem but another towne in the region of Sichem which he would prove by foure arguments 1. This Salem in Sichem is mentioned Gen. 33.18 and Iohn 3.23 Iohn batized in Enon beside Salim Answ. First Gen.
Calvin Mercer Wherefore in this manner to aske a signe not of distrust in Gods power or doubtfulnesse of his promises but with confidence in God nor prescribing unto him but onely desiring to be assured what is his good pleasure and this to doe not with any superstitious minde but with devout prayer and by the secret motion of Gods spirit it is no tempting of God at all But as Augustinus saith of Gedeon asking a signe Consultatio illa magis quà m tentatio fuit It was a consultation rather than a tentation Now seeing an entrance is made into this question concerning the lawfulnesse of such ghesses and conjectures as are made by mens speeches or behaviour of things to come as Abrahams servant desireth here to be informed by the answer and behaviour of the maid whether she were appointed to be Isaacks wife it shall not bee amisse some what more fully to discusse this matter QUEST XV. Of the divers kindes of conjecturall and ominous predictions THere are then foure sorts of such conjectures and ominous predictions of things to come The first are naturall which doe for the most part certainly foreshew that which followeth as the cause producing the effect as a cloud rising in the west causeth and foresheweth raine the Southwind heat Luke 14.55 or the effect doth sometime premonstrate the cause following as the lightning the thunder which though it be first seene and perceived by reason of the quicknesse of sight yet is it last done These signes and conjectures it is not superstitious or vaine to observe Secondly there are some humane conjectures which are taken by the words behaviour and actions of men as when the king of Israel had let fall a word calling Benhadad brother the messengers tooke it for a good signe the Latine translation saith acceperunt pro omine they tooke it for good lucke 1 King 20.22 they thereby gave conjecture of the kings favour So when the king Ahashuerosh had said of Haman will he force the queene also before me c. they tooke this as a signe of the kings displeasure and covered Hamans face Esther 6.8 The like in forraine stories is recorded of Tarquinius Superbus king of Rome who being sent unto by his sonne Sextus Tarquinius how hee should use the Gabii that had received him into their citie he gave no other answer to the messenger but topped the heads of the poppies in his garden with his staffe whereby his sonne perceived his meaning that he should make the chiefe of the citie lower by their heads By these humane conjectures we may ghesse of such things which are in mens owne power and purpose to doe but otherwise to catch at words and syllables and to make them as divine oracles it is a superstitious and ridiculous use as Cicero giveth an instance how when M. Crassus did ship his Armie at Brundusium one in the haven that brought figs from Cannus a citie in Caria chanced to crie out caricas canneas Cannean figges if Crassâ—s had taken this hint as a signe of evill lucke and gone no further he had not perished Tullie himselfe condemneth such observations as ridiculous for then saith he by the same reason pedis offensio abruptio corrigiae sternut amenta sunt observanda the stumbling of the foot breaking of the shooe point sneesing and other such things must be observed as ominous Perer. The third sort of predictions is divine which are either uttered by men inspired of God being well advised and knowing what they say as Ionathan encourageth himselfe with this signe thereunto directed by the spirit of God that if the Philistims should say come up unto us he would take it as a signe that God had delivered them into his hand and so it came to passe 1 Sam. 14.10 Sometime God directeth mens tongues to speake the truth unawares as Caiphas prophesied that it was better for one man to die for the people than the whole nation to perish Iohn 11.50 yet Caiphas understood not what he said of this kinde was that direction given unto Augustine much perplexed within himselfe what profession of life he should betake himselfe unto by a voice saying unto him Tolle lege Take up thy booke and read and then opening the booke hee light upon that place Rom 13.13 See that wee walke honestly c. not in gluttonie and drunkennesse chambering and wantonnesse c. by reading which sentence hee was resolved to reforme his life and to leave his youthfull pleasures The fourth kind of ominous predictions is superstitious and diabolicall whereof Augustine giveth his judgement thus Cum ad decipiendos homines fit spirituum seductorum operatio est VVhen it is done to deceive men it is the working of seducing spirits such was that conjecture of the priests and soothsayers among the Philistims that if the arke which they had put into a new cart went up the way by Bethshemesh then it is he that is the God of Israel that hath done this great evill 1 Sam. 6.9 This indeed came so to passe and the event answered the prediction whereby the devill cunningly wrought that those idolatrous priests and soothsayers should still retaine their credit and estimation Pausanias maketh mention of the like superstitious observation in the towne of Phare in Achaia where after the people had consulted with the oracle their manner was going away to stop their eares and the first voyce which they heard afterward they tooke as a divine oracle Pausan. in Achaic Cicero reporteth of Paulus Aemilius that preparing to goe against Perses king of Macedonia and seeing his daughter sad and she answering being asked the reason because her little dogge called Persa was dead saith he Accipio omen I take this as a signe of good lucke my daughter Such superstitious curious and vaine observations are not beseeming a Christian profession which Sathan useth as meanes to keepe men in a superstitious awe and feare and to seduce them from trusting in the providence of God QUEST XIV Why it is said that Rebecca was a virgin with this addition and unknown of man Vers. 16. A Virgin and unknowne of man c. Lest this might be thought a superfluous speech because she could not have bene a virgin unlesse she were unknowne of man divers interpretations are given 1. Some thinke that she is called a virgin in respect of her outward habit and unknowne of man for her chastitie Cajetan 2. Others that because there was a lewd use among the Gentiles to abuse other parts of the body to their filthy lust beside the place of virginitie they thinke shee is called not onely a virgin but altogether untouched or unknowne in any part of her body Rasi Rabbi Salomon 3. Some that she was not a virgin onely in body but unknowne of man that is not tempted in her minde of the devill Origen hom 10. in Genes 4. Some thinke this clause is added to shew a
spirit and died c. 1. Though the word gavâ— rather so signifieth expirare to give up the ghost than deficere to faint Hieromes reason is not so good quia non coâ—venit Abraha deficere it was not fitting that Abraham should faint and decrease for no morall decreasing or fainting is here spoken of but onely naturall 2. Neither is this word which signifieth to yeeld up the Spirit used onely of the just as Rabbi Salomon and Lyranâ—â— for the same is uttered of the old world Gen. 7.21 all the flesh yeelded the breath and of Ismael vers 17. of this chapter 3. Neither is Oleasters reason sufficient why we should read rather he fainted than yeelded up the spirit because it followeth he died and so the same thing would be twice expressed for this expiring or yeelding up of the spirit sheweth the facility and easinesse of his death as the word following betokeneth the thing that he dyed so this declareth the manner not that he dyed without any sicknesse or griefe as Aben Ezra for the faithfull are not exempted from the common condition of mankind Vatah. but it sheweth that he willingly rendred up his soule into the hands of God Calvin 4. Cajetanes collection is not here to be refused that three things are set downe by Moses concerning Abrahams departure 1. that he dyed that is was dissolved which belongeth unto the whole man as consisting of body and soule 2. that hee was buried which concerneth his body 3. that he was gathered unto his people in respect of his soule which was joyned to the blessed company of the Saints Cajet in hunc lâ—â—um QUEST XIII How Abraham died in a good age and full of yeares IN a good age satisfied or full of daies 1. In that Abraham is said to have died in a good old age whereas many before him were of longer life and much elder of whom this phrase is not used Philo gathereth that it was not the old age of his body but his perfection of vertue that made a good old age Disce soli viro bonâ— contingere senectutem bonam Know that onely a good old age happened to a good man sic etiam Calvin 2. Hee was full because daies is not added in the originall the Hebrewes gather that he was full not onely of daies but of all other blessings ex Mercer and he was satisfied with daies as not desirous to have his life prolonged Calvin Thus even some among the Heathen were satâ—â—e with daies as Cicero writeth of Cato that he should say Siquis deus mihi largiatur â—t ex hac atate repusrascam in cunis vagiam valde recâ—sem that if God should grant me to become a childe againe and to cry in the cradle I would refuse it Cicer. de senectus Therefore Abraham was in another sort full of daies because his daies were full of vertue hee had not spent his life in vaine but as Apelles the cunning painter was wont to say nullus dies sine linea no day without a line and Titus the Emperour if any day had passed wherein he had not done some good would say to his friends Diemperdidi I have lost a day so no doubt Abraham did passe over his time in fruitfull workes Perer. QUEST XIV How the sinner is said to die before his time ABraham then received a great blessing of God in living both long and well and dying in his time not as the Preacher saith of the wicked man lest thou die in tempore non tuo in a time not thine Ecclesiast 7.19 which is so spoken 1. Not that a man can die before the time appointed of God for a mans daies are determined with God Iob 14.5 2. Nor yet so onely because the wicked is never prepared or fit for death both because he is destitute of vertue as also hee expecteth not death in which respects in some sense he may be said to die not in his time being neither ripe for it in vertue nor looking for it 4. But the sinner is said to die before his time when the naturall course of his life which he in the judgement of man though not in the determination of God might have lived is by some violent and extraordinary kinde of death shortned and cut off as Nadab and Abihu for offering in strange fire were thus before their time consumed with a fire sent from God Levit. 10. ex Perer. QUEST XV. What it is to be gathered to his people Vers. 8. ANd was gathered to his people 1. This people are not the sunne moone and starres or the invisible idaea or formes according to the which these sensible things were made or the foure elements of the which the bodies of men are compounded as Philo imagineth these are but Platonicall conceits and who seeth not how unproperly the name of people agreeth to any of these 2. Neither with Augustine by people doe we understand the society and company of Angels for Ismael also is said vers 17. to be gathered to his people 3. Neither can it bee applied to Limbus patrum where all the just men were from the beginning of the world as Lyranus Rupertus unlesse they will say that Ismael also went into the place of just men who was also gathered to his people and whereas they make Limbuâ— patrum a member of hell a place of darknesse Abraham went not thither seeing Abrahams besome was a place of rest and joy where the Angels were for they carried Lazarus soule thither But these blessed spirits are Angels of light and not of darknesse 4. We also refuse Burgensis conceit who noteth a difference of phrase in the old and new testament when the Scripture speaketh of the dead they are said that die in the new testament to die in the Lord which phrase is not used of any in the old testament because they were not admitted ad beatificam Dei visioneâ—â— to the blessed presence and sight of God Contr. Indeed I grant that after the manifestation of the Messiah to the world the Scripture speaketh more clearely of the faithfull departed in the new testament because the Messiah was then come but not for any such cause pretended for even the soules of the faithfull departed in the old testament did enjoy the presence of God as David saith I shall behold thy face in righteousnesse and when I awake be satisfied with thine image Psal. 17.15 he doubted not but that his soule first apart should see God and then both body and soule in the resurrection and the Scripture speaketh evidently that Abraham Isaack and Iacob did live with God for of them God is called who is not the God of the dead but of the living Matth. 22.32 5. Neither this phrase to be gathered to his people doth only signifie to be in the state of the dead and equivalent to that phrase to sleepe with their fathers which is spoken of the wicked as well as of the righteous as idolatrous
another to have children by as Abraham did Hagar 1. Not as the Hebrewes imagine because he was consecrate unto God in mount Moriah and therefore could not be twice married for the Priests were consecrate unto God and yet second marriage was not prohibited unto them 2. But it is like that Abraham who expected the promised seed 25. yeares taught Isaack with like patience to wait upon God 3. And Abraham himselfe might shew some dislike of his forwardnesse in taking Hagar Mercer 4. And beside the case herein was unlike because Rebeckah made no such offer to Isaack of another to beare in her stead as Sarah did to Abraham Perer. 5. And notwithstanding that Isaack onely had Rebeckah Abraham two other beside Sarah he is not to be simply preferred before Abraham for as Augustine well determineth this question Non ex bonis singulis inter se homines comparari debere sed in unoquâ—que consideranda sunt universa c. that men must not be compared together in particular gifts but all must be considered together that although herein Isaack exceeded Abraham yet he in measure of faith and obedience did goe beyond him QUEST XXVIII Whether Gods purpose is furthered by prayers THe Lord was intreated of him and Rebeckah conceived Although the Lord promised to multiplie Abrahams seed by Isaack and that Iacob was predestinate of God and therefore Gods purpose could not but stand yet here it seemeth to be effected by Isaacks prayers that Rebeckah should conceive because Isaack had no certaine promise whether by Rebeckah or at what time he should be increased For answer hereunto 1. We say not with Thom. Angl. that Gods counsell and predestination is conditionall Deus non praedestinat talia absolute sed sub congruis conditionibus God doth not predestinate such things absolutely but under certaine conditions For Gods purpose of election and predestination is without any condition as the Apostle saith That the purpose of God might remaine according to election not by workes but by him that calleth Rom. 9.11 Gods election standeth not by any condition in him that is called but by the will of the caller 2. Neither doe we thinke praedestinationem sanctorum praecibus juvariposse quoad effectum licet impediri non possit that Gods predestination can be helped in respect of the effect by the prayers of the Saints though it cannot be hindred which is the opinion of Thomas Aquinas 1. par qu. 23. ar 8. for the Apostle saith Who was his counseller or who gave unto him first and he shall be recompenced Rom. 11.35 As neither God was assisted in his eternall counsell neither can he be helped in the execution thereof 3. Nor yet doe we allow that saying of Gregorie that God so predestinates eternall life ut postulando mereantur accipere that yet it may be merited by prayer and as Aquine speaketh that God doth creaturis dignitatem causalitatis communicare that God doth communicate to creatures the digniâ—ie of being causes for the Apostle calleth it election of grace and if it be of grace it is no more of workes Rom. 11.6 therefore workes as causes cannot be subordinate to election of grace 4. Yet seeing as God hath predestinated the end so he hath ordained the meanes and way leading thereunto therefore by faith prayer hope patience the elect are brought to be partakers of the happy end not as causes procuring the same but as meanes to assure them thereof for these are fruits of our election as the Apostle saith He hath chosen us in him before the foundation of the world that wee should be holy Eph 1.4 So Ambrose upon these words of the Apostle who hath saved us c. not according to our workes but according to his owne purpose and grace 2. Tim. 1.9 thus inferreth Quomodo redint egraretur praedestinavit quo tempore per quos qua ratione salvari possunt ut neque merito suo qui salvantur neque hoâ—um per quos vocantur sed Dei gratia istud donum praestari videatur per fidem Christi God hath predestinate how a man should be restored at what time by whom and what meanes he should be saved that neither by their merit that are saved nor theirs by whom they are called but by Gods grace this gift is bestowed through faith in Christ. So in this place Isaacks prayer is not the condition cause or helpe of Rebeckahs conceiving but even Isaacks prayer was as wel preordained of God as Rebecahs bearing God appointed that Isaack should pray and that Rebeccah thereupon should conceive and as Gods purpose for the conception of Rebeccah could not be altered so also Gods prescience concerning the stirring up of Isaack to pray to the same end could not be deceived QUEST XXIX How the children strove together in the wombe Vers. 22. THe children strove together c. 1. They did not exultare leape as Ambrose readeth nor gastire skip as Augustine oâ— Iudene play as Hierome but the word signifieth to beat one upon another as is shewed be side upon 2. Which motion was neither naturall as Aristotle saith that male children doe strive in the right 〈◊〉 the 〈◊〉 day the female in the left in the 90. day de histor animal lib. 7. c. 3.4 Neither was this 〈◊〉 voluntary non 〈…〉 scientia cerrandi they strove not together as having any skill to 〈◊〉 Rupert But 〈…〉 was extraordinary both because Rebeccah was so affected with the strangenesse of it Calvin as also for that it portended two kinde of people that should one strive against another Perer. QUEST XXX Why Rebeccah saith why am I thus WHy am I thus 1. Not as though she should say cur vivo why live I as Mercer 2. Neither yet she fearing some abortion or miscarrying of the infant wished she had not conceived Muscul. 3. But she doubted whether she had conceived or no or whether it might be otherwise with her Iun. QUEST XXXI How Rebeccah consulted with God Vers. 22. SHee went to aske the Lord. 1. Shee neither tooke a journey for her health sake as Aristotle giveth advice that women with childe desidia non torpeant sed singulis diebus spatium aliquod deos venerandi causa conficiant should not give their bodies to rest but every day should take some journey to visit the gods c. lib. 7. politic c. 16. 2. Neither did she goe to Sem who was dead ten yeares before nor to Hebâ—r who dwelt too farre off as the Hebrewes thinke 3. Neither yet was there any Priest to whom she should resort as Chrysost. 4. Not yet need she goe to any Prophet as Oleaster her husband being a Prophet 5. Nor yet is it like she went to Melchisedeck to Mount Moria as Eusch. Gennad which was too far a journey of three daies at the least Gen. 22.4 for a woman great with childe to take in hand and if Sem were Melchisedeck he was not then alive 6. Neither need she goe
and fruitfulnesse of corne wine oyle to the taste who knoweth not the pleasant savour of the fields in the spring of the corne in harvest and of a vineyard in the time of vintage Perer. 3. Gregorie by the smell of a field garnished with divers flowers understandeth the variety of gifts and the graces of Gods spirit in the Church Ambrose maketh Iacob this field replenished with divers vertues 4. Some thinke that these garments kept this savour which they had in paradise being supposed to be the same that Adam did weare but these are but Jewish fables they were either perfumed garments or Rebeckah might of purpose make them sweet or it is most like they savoured of the fresh springs and flowers it being now Spring time as Aben Ezra thinketh thorow the which Esau was accustomed to walke QUEST XIV The meaning of Isaacks blessing upon Iacob Vers. 28. GOd give thee of the dew of heaven 1. Isaack doth not only pray as Iosephus setteth it downe or wish well to his sonne as R. Levi but this speech is a certaine prophecie and declaration of the blessing which should fall upon Iacob and his posterity Luther Mercer 2. Here are foure blessings contained 1. Of abundance 2. Of victory 3. Of domesticall preeminence 4. Of outward prosperity Cursed be he that curseth c. Perer. 3. He maketh mention of the dew of heaven especially in regard of the drie and thirsty Countrey of Canaan where they have no raine but twice in the yeare in seed time in the moneth of October and in May which is called the latter raine and therefore the earth was chiefly moystened with dewes Perer. By his brethren and sonnes of his mother the posterity of Esau is understood which Isaack unwittingly pronounceth of Esau for Iacob whom he blesseth was yet unmaried 4. But this blessing was not fulfilled in Iacobs time who rather was subject to his brother Esau yet in his posterity to the which Iacobs faith looked it came to passe for the Idumeans were servants to the Israelites 5. This benediction is diversly allegorized Gregory by the dew of heaven understandeth the contemplative life by the fatnesse of the earth the active Theodoret the divinity and humanity of Christ Rupertus by the dew interpreteth the grace of Gods spirit by the fatnesse of the earth the opening of the heart QUEST XV. Of the cause of Isaacks feare Vers. 33. ISaack was stricken with a marvellous great feare 1. Not as the Hebrewes fable because hee saw Esau accursed for ever seeing hell wide open to receive him 2. Neither as Cajetane did it proceed of a strife in Isaacks minde betweene his love toward Esau and Gods will revealed concerning Iacob for Isaack is resolved the blessing shall stand 3. And it is more than to marvell as the Latine text addeth Vltra quam credi potest admirans Marvelling beyond measure 4. But Isaack feared and was troubled being as in a trance and ecstasie as the Septuagint and Augustine read wherein the will of God was revealed to him because he had beene so grossely deceived in not remembring how the Lord had chosen Iacob before Esau Calvin And this feare was as a stay and bridle to Isaack not to reverse the blessing pronounced Iun. QUEST XVI How Isaack saith Iacob came with subtilty Vers. 35. THy brother came with subtilty c. 1. We need neither with Tostatus to excuse Iacobs fraud and craft that herein he offended not at all 2. Nor with Lippomanus to justifie Iacobs deceit who maketh three kinds of fraud one eruditionis of instruction as was the thrusting of Iosephs cup into Benjamins sacke another noxiae deceptionis of hurtfull deceit as the Prophet of Bethel deceived the man of God 1 King 13. The third inspirationis divinae by divine inspiration as this of Iacobs was so he maketh foure kinds of simulation or dissembling una providentiae one of providence which Iosua used against Hâ—i altera doctrinae the other of doctrine as Christ made as though he would have gone further tertia calliditatis the third of deceit as the devill can transforme himselfe into an Angell of light quarta significationis the fourth of signification as this was of Iacob for as is shewed before Iacobs infirmity in this dissimulation though it pleased God to use the same to effect his purpose cannot be wholly defended 3. Nor yet will we strive about the word as Lyranus saith mirmah sometime signifieth prudence wisdome as the Chaldee translateth and in the civill law there is a title de dolo malâ— of evill craft whereby it may bee gathered that all deceit is not evill 4. Neither yet will wee aggravate Iacobs oversight with some who thinke that for this lie made to Isaack his sonnes lyed unto him concerning Ioseph which they note as a punishment 5. But we take the word as it properly signifieth for deceit and fraud though Isaack to please his sonne committeth some oversight in transferring the fault upon Iacob Iunius 6. And yet though there were a fraud and error personae errour of the person which is sufficient to disanull other civill contracts yet for as much as God ratified the blessing thus pronounced ignorantly by Isaack the sentence was to stand Perer. QUEST XVI Esau falsly chargeth Iacob Vers. 36. WAs he not justly called Iacob 1. Esau doth cavill at Iacobs name which was not given him in respect of any such supplanting but because he held Esau by the heele 2. Hee lyeth in saying he tooke away my birth-right for Esau sold it unto him and confirmed it with an oath Mercer 3. Neither did hee take away his blessing for having the birth-right the blessing did justly belong unto him for the birth-right and blessing could not be divided and separated Mercer Iun. QUEST XVII Why Isaack had but one blessing Vers. 38. HAst thou but one blessing 1. True it is that principall blessing which carried with it the spirituall promises in Christ was but one because Christ is one Esau by joyning himselfe to Iacob might have beâ—ne partaker of this blessing but apart by himselfe hee could not because without the Church there is no salvation Mercer 2. For this causâ— Ismael was excluded Abrahams house that the blessing might remaine in Isaack so Esau is excluded and Iacob made the heire of blessing But Iacob gave a blessing to all his children because they all belonged to the visible Church yet the more principall blessing was promised unto Iudah of whom the Messiah should come 3. Though there be no speciall mention of any such blessing given by Abraham to Isaack yet it is not like that Abraham was wanting therein and the manifest promises so often renewed concerning Isaack the ejection of Ismael and sending away of all the rest of Abrahams children might stand in stead thereof 4. Though the blessing of all parents specially such as feare God be effectuall toward their children yet the ancient Patriarks and Prophets that were the founders of
time but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of
was sensible and visible for they appeared in the habit of heavenly souldiers as the like apparition was shewed to the Prophets servant 1 King 6. Mercer 3. The Hebrewes note that Iacob knew these to be the same Angels which he saw in vision to ascend and descend upon the ladder 4. And whereas Iacob is not said to meet them but they to meet Iacob therein appeareth the dignity and preeminence of the Saints whom the Angels are ready to attend upon Mercer QUEST II. Whether two armies only of Angels appeared to Iacob Vers. 2. HE called the place Mahanaim which word is of the duall number and signifieth two armies 1. Not as though God made one army and the Angels another 2. Or as though Iacob had at the first taken one company to be against him the other with him as some Hebrewes for hee knew them at the first to be Gods Angels 3. Neither were these two companies of Angels the one that brought him out of Mesopotamia the other that now received him into the land of Canaan as Rasi for these companies of Angels did all meet Iacob and offered their protection 4. Nor yet hath Iacob relation in this name to his hoast and company that made one and the Angels hoast which was the other as Iunius for Iacob had no reason to name the place by his hoast 5. But the duall number is here taken for the plurall as the same word Mahanaim is used Cantic 6.12 so that Iacob saw not precisely two armies of Angels one before another behind but he was compassed round with them beside the forme of the dual number is often applied to proper names though no reason can be yeelded of it as Ephraim Misraim so may it bee here Mercer QUEST III. Of the message which Iacob sent to Esau. Vers. 3. IAcob sent messengers to Esau his brother 1. R. Carus thinketh that Iacob sent Angels of his message to Esau for the word malachim signifieth the Angels vers 1. and generally messengers but this is too curious for if Iacob had sent Angels hee would not have given them Commandement and instructions what to say as he doth 2. Esau was now removed from his father before Iacob came Gen. 36.6 and it may be he had thereof intelligence from his mother Calvin He being now growne rich and seeing his wives were an offence to his parents but most of all desiring his owne liberty might remove into the land of Seir Calvin The countrey being neere adjoyning to Beerseba where Isaack dwelt Mercer 3. He sendeth to Esau 1. Because hee must needs passe by his countrey 2. And nameth himselfe his servant not thereby renouncing his blessing but yeelding temporall subjection for a time as David did to Saul though he were even then the annointed King 3. He maketh mention of his sojourning with Laban not so much to excuse the matter that he had not all this while sought to be reconciled to his brother as R. Carus as to report unto his brother what the state and condition of his life had been who as yet might be ignorant of it Mercer 4. He also speaketh of his cattell and riches that Esau should not thinke that he sought unto him for any need but only to have his favour QUEST IV. Whether Esau came with 400. men as an enemy or a friend Vers. 6. THe messengers came againe to Iacob 1. Some thinke the messengers spake not at all to Esau because they were afraid meeting him with foure hundred men but it is not like that Esau had notice of Iacobs comming but first from him by his Messengers 2. Neither did Esau come thus accompanied to make ostentation only of his power Musculus 3. Or to give his brother more honourable entertainment Calvin Mercer For he needed not then to have brought so many with him and he would have sent him some kind message before 4. Wherefore it is more like that Esau prepared himselfe to be revenged of Iacob as may appeare by Iacobs great feare which was not without cause and hereby also the power of God is more set forth that could in the very way change the purpose and counsell of Esau. QUEST V. Of the divers takings of this word in Scripture Vers. 10. WIth my staffe came I over the phrase is in my staffe this preposition in is diversly taken in Scripture 1. In is taken for with as Luk. 1.75 to serve him in holinesse that is with holinesse and so it is taken here 2. In for by Psal. 63.11 all that sweare in that is by him shall rejoyce 3. In for through noting power and helpe Act. 7.28 in him that is by him we live and move and have our being 4. In for to Psal. 136.8 hee made the sunne in potestatem for or to rule the day 5. In for because Hos. 5.5 they shall fall in their iniquity that is because of their iniquity 6. In for against Psal. 44.5 by thy name have we troden downe those that rose in nos against us 7. In for in stead Psal. 31.2 be unto mee in domum refugâ—i for or in stead of an house of defence 8. In for among Iohn 1.16 the word was made flesh and dwelt in nobis among us 9. In for with 1 Peter 5.2 feed the flocke qui in vobis which is in you that is with you committed to your care 10. In for of Habbac 2.14 woe to him that buildeth a towne in that is of bloud 11. In for before or at in the name of Iesus shall every knee bow that is at or before the name of Jesus Philip 2.12 in for under Psal. 91.1 he that dwelleth in the secret c. that is under ex Perer. QUEST VI. The cause of Iacobs feare Vers. 11. I Feâ—re him lest he will come and smite me c. Seeing that Iacob had the Lords promise for his safety Genes 31.3 Returne into the land of thy fathers and I will be with thee how commeth it to passe that Iacob is so greatly afraid for answer whereunto I neither thinke with Augustine qu. 102. in Genes that Iacob feared not his owne deliverance but that it should not bee without great slaughter for even Iacob feareth concerning himselfe lest hee will come and smite me 2. Neither as Lyranus was Iacob thus afraid because hee was to goe thorow his brothers countrey where hee and his might bee easily surprised Pererius thinketh that Edom was not in Iacobs way being entred into the land of Canaan already but to goe unto Beerseba or Hebron where Isaack dwelt which was in the south part of Canaan the way was by Idumea which lay south to Canaan Mercer But this was not onely Iacobs feare for Esau comming with 400. men even out of his owne territory had beene able to have spoyled Iacob and his company 3. Nor yet did Iacob doubt of Gods promise lest by reason of some sinnes which he might have committed in idolatrous Labans house it should be suspended as
housholders that they should exercise and traine up their families in the service of God and season all their worldly affaires with a relish of religion as the Apostle saith I will that men pray every where lifting up pure hands c. CHAP. XXXIV 1. The Method and Contents FIrst in this Chapter is set forth the ravishing of Dinah by Sechem with the occasion thereof vers 1. the sequele he desireth her to be his wife vers 3 4. Secondly the punishment is described which was brought upon the whole City for this sinne this punishment is devised then executed In the device 1. We have the motive the griefe of Iacob and wrath of his sonnes 2. The occasion the offer of mariage by Hemor and Sechem vers 8 13. 3. The device is propounded vers 13. to 18. assented unto by Hemor vers 18 19. perswaded to his Citizens to vers 25. Then it is cruelly executed by Simeon and Levi vers 25 to 30. Thirdly there followeth the expostulation of Iacob with his sonnes and their excuse vers 30 31. 2. The divers readings v. 1. which she bare to Iacob this clause is wanting in the Latine translation v. 2. forced or ravished her H. C. S. defiled her G. humbled her S. P. afflicted her T. gnâ—vah to afflict v. 3. he pleased his minde in Dinah C. his heart clave unto Dinah caet dabach to cleave v. 5. which when Iacob heard H. Iacob heard that he had defiled Dinah his daughter caet v. 7. they were very angry H. they were pricked and grieved S. they were much moved and very angry Ch. they grieved at it and were angry caet v. 7. it shall not be so S. P. he had committed an unlawfull thing H. which thing ought not to be done caet v. 8. the soule of my sonne Sechem cleaveth to your daughter H. my sonne Sychem hath chosen from his heart your daughter S. your daughter pleaseth the soule of my sonne C. P. the soule of my sonne longeth for your daughter B.G. T. casach to love to cleave to please v. 14. then spake unto them Simeon and Levi the brethren of Dinah S. v. 15. in this will wee bee confederate with him H. we will bee like unto you S. agree or consent with you caet jaath to consent v. 21. the land being so spacious and wide wanteth tyllers H. the land is large enough before them caet the land is broad in her hands or wings Heb. v. 22. there is one thing whereby this great good is differred H. in this will they be like unto us to dwell with us S. herein they will consent to dwell with us caet v. 24. and they all assented H. and unto Hemor and his sonne hearkened all that went out at the gate of the citie caeter v. 25. The third day when the wounds are most grievous H. when they were in griefe caet v. 29. their little ones and their wives they led captive H. all their bodies and houshold-stuffe and their wives they carried captive and spoiled whatsoever was in the Citie and house S. and all their goods they carried away their children and wives and whatsoever was in the houses caeter v. 30 you have made me odious H. made me evill before the inhabitants S. put enmity betweene mee and the Cananites c. Ch. caused me to stinke or to be abhorred caet baash to stinke 3. The explication of doubtfull questions QUEST I. Of the age of Dinah when she was defloured of Sechem Vers. 1. THen Dinah 1. Neither is the opinion of Alexander Polyhistor in Eusebius probable that Dinah at the time of her rauishing was but ten yeeres old for she was at this time mariageable and therefore above these yeeres and whereas the same Author saith that Iacob remained in Sechem ten yeeres after hee came out of Mesopotamia as Euseb. reporteth his opinion lib. 9. de praepar Evangel it would follow that Dinah was borne in the land of Canaan in Succoth where Iacob dwelt before he came to Sechem and not in Mesopotamia contrary to the Scripture 2. Neither is Cajetanus conjecture sound that Dinah was but three or foure yeeres old when Iacob came out of Mesopotamia for all Iacobs children were borne in the second seven yeeres of his service for his wives before the last six yeeres of service for his sheepe as may appeare Gen. 30.25 3. Neither yet need wee with the Hebrewes to affirme that Iacobs children were borne every one at seven moneths for admitting the ordinary time of nine moneths of childe-bearing Leah beginning to beare in the eighth yeere the first of the second seven might have her first foure children in three yeeres then allow a yeere of intermission her other two sonnes and one daughter she might have in somewhat more than two yeeres 4. Wherefore the truer opinion is that Dinah was six or seven yeeres old at Iacobs departure from Mesopotamia and that she was now fourteene or fifteene yeeres old for Ioseph borne at the same time of Rachel presently after this exploit are said to be seventeene yeares old Gen. 37.2 Simeon and Levi are supposed to have beene the one 21. the other 22. yeares of age or thereabout so that the time of Iacobs abode in Succoth and Sechem might be seven or eight yeares Perer. Mercer QUEST II. Why Dinah is sad to be the daughter of Leah THe daughter of Leah 1. The Hebrewes note shee was her mothers right daughter for as shee went forth to meet her husband to have him turne in unto her Genes 30.16 so Dinah goeth forth to see and to be seene and therefore it is added the daughter of Leah but this is too hard a censure for Dinah this addition is annexed as answerable to the story before Gen. 30.21 2. Many other uncertaine collections the Hebrewes make here some say that this Dinah was Iobs wife some say she remained a widow in her brethrens house some that Simeon buried her in the land of Canaan some that she went downe into Egypt which is true and that her bones were transported into Canaan Mercer 3. Iosephus thinketh that the women of Sichem at this time kept a solemne feast which was the cause that Dinah was so desirous to goe and see them Mercer QUEST III. Whether it were lawfull for the Hebrewes to give their daughters to the uncircumcised Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. 1. Though Abraham had not any direct precept as Cajetane thinketh not to joyne in mariage with the uncircumcised for both Isaack tooke Rebeccah Iacob Leah and Rachel to wife which came of uncircumcised parents 2. Yet it seemeth that they would not give their daughters to the uncircumcised though they did take of the daughters of the uncircumcised to themselves 3. And it is further to be considered that they speake not in this place simply of marying with the uncircumcised but joyning to
be one people with them which they could not doe with those which were uncircumcised QUEST IV. Whether Simeon and Levi their cruell act may be in part or in whole excused Vers. 25. ANd the third day when they were sore two of Iacobs sonnes Simeon and Levi. 1. Some Hebrewes excuse Simeon and Levi their fact because Hemor and Sichem first went about to breake the covenant thinking to spoile them of that they had for thus they say Shall not their flocks and substance be ours vers 23. Contra. 1. But it appeareth not that Hemor and Sichem went about any such thing they thus speake either to perswade the people who most respect their profit Mercer or they meane that by trading or having entercourse with them they should in a manner possesse their goods Perer. 2. But if it were so onely Hemor and Sichem had beene guilty of the violating of this league there was no cause to punish the whole Citie 3. And although they had reason to revenge themselves yet such a cruell massacre cannot be justified 2. Ramban excuseth this fact thinking that by the decrees of Noah if the Magistrates punished not adultery others might but who seeth not what confusion and disorder this doctrine would bring in â— that every private man should take upon him to bee a punisher of sinne The Apostle saith that the power or magistrate beareth not the sword for nought Rom. 13.4 It is peculiar then to him to exercise the sword 3. Philo allegorizeth this story by Dinah which signifieth judgement understanding the soule by Sichem the sonne of Hemor which is interpreted an Asse the brutish affections from the which Simeon and Levi the sonnes of prudence deliver the soule Lib. de migration Abrah But these allegories being devised onely and not warranted by Scripture cannot give any defence to such rage and violence 4. Some doe but in part excuse Simeon and Levi which may be considered on Gods behalfe and so the punishment was just or on the behalfe of the Sichemites who also for consenting unto that grievous sinne were justly also punished but on the behalfe of Simeon and Levi because they did it craftily this judgement was unjust sic Carthusian in libr. Iudith But this allegation maketh nothing for the justifying of Simeon and Levi their enterprise for God knoweth how to turne mens wicked acts to his glory neither did these furious men aime at any such end but sought to satisfie their revengefull minde 5. Some goe yet further that this act was not unjust quoad rem in respect of the thing because the Sichemites had grievously sinned but quoad modum they did it fraudulently Cajetan others say primum motum that the first motion to commit this slaughter was of God but they in the execution did modum excedere exceed measure Thom. Anglic. Cont. But Iacob condemneth not onely the execution but the very first device and counsell Into their secret let not my soule come Gen. 49.6 therefore the very first thought and device was evill and therefore not of God 6. Some proceed yet further and altogether defend both their fact and the manner thereof calling their craft and dissimulation a prudent caution their reasons are these 1. Because all the Sichemites were consenting unto that wickednesse and therefore they deserved punishment Cont. 1. It cannot bee gathered that all the Sichemites were consenting to the sinne of Sichem their fault was because of a carnall minde for their owne profit they received circumcision 2. And though the whole City had herein offended yet Simeon and Levi had no such calling or commission to put them to the sword 2. The place is objected Iudith 9.2 where the Lord is said to have given unto Simeon a sword to take vengeance upon the strangers that opened the wombe of the virgin and vers 4. Which were moved with thy zeale Contra. Though Simeon and Levi were ministers of Gods justice upon the Sichemites for their sinne yet they did it not without sinne and therefore against this booke which is no Scripture where their zeale is commended I oppose the sentence and censure of Iacob who saith That they did it in their selfe-will therefore not by the motion of Gods spirit and Cursed be their wrath Gen. 49.7 but if they had done it in zeale they were rather to be blessed 3. They further reason thus that if Simeon and Levi had committed such an unlawfull act Iacob would have more sharply reproved them Contra. Iacob partly considered the justice of God upon the Sichemites for the outrage committed against Dinah partly hee was moved with her complaint and moane for the losse of her virginity partly he gave place for the time to the rage of his sonnes that were in their fury and this was the cause of so easie a reprehension Mercer 4. But we reade of no restitution which Iacob caused to be made of the goods of the Sichemites taken away which Iacob would have done if the act had beene unlawfull for he saith He got it from the Amorite that is the fields and possessions of the Sichemites by his sword and bow Gen. 48.12 Contra. 1. It is not unlike but that many of the persons as the women and children taken captive were returned for they could not all remaine in Iacobs house and together with them much of the goods 2. The rest together with the ground though first unjustly had it pleased God should remaine unto Iacob as a recompence for the injurie done to his daughter as the Hebrewes tooke of the Egyptians jewels of silver and of gold without any restitution thereof in respect of their long and hard service yet neither this fact of theirs nor the other of Iacobs is here to be imitated Mercer 3. Iacob is said to get it with his sword not as though he joyned with his sonnes in the action or after consented unto it but because he by force and armes was ready to defend the possession of that ground from the invasion of the Canaanites whom God did strike with a feare they attempted nothing against Iacob or his sonnes Gen. 35.5 Mercer 5. Wherefore the best solution of this question is that although Simeon and Levi were ministers of Gods justice secretly working yet both the act and the manner thereof in respect of the instruments and executioners was unlawfull 1. Because they attempted this thing without the counsell or knowledge of Iacob whom this wrong most concerned in the ravishing of his daughter for Iacob saith Into their secret my soule enter not Gen. 49.7 2. They dissembled propounding a condition as though they would enter into a league with them and yet meant it not 3. They make religion a cloake of their cruelty and abuse circumcision to that end the ordinance of God yet Ioseph somewhat to hide the nakednesse of the fathers of that Nation in his narration omitteth to make mention of this craft 4. They put the whole Citie to the sword even
whereas Pererius allegeth that place Psal. 16.10 Thou wilt not leave my soule in hell to shew that sheol is taken for hell it shall not be amisse by the way to examine the sense of this place whereof there are three expositions First some by soule nephesh understand the dead body as it is taken Levit. 21.1 Let none be defiled among the dead the word is nephesh soule Genebrard a popish writer thus confuteth this opinion denying that nephesh is in this place taken for the body but by a metonymie it signifieth the exequies and funerall duties performed to the soule of the dead Contra. Though we also approve not the former exposition of nephesh in this place and that reverend man that so translated Act. 2. hath himselfe in that point altered his translation in his last edition of his annotations upon the new testament yet Genebrard had no reason to deny the word to bee so taken Levit. 21.1 for 1. beside that the Israelites had no such custome to use any suffrages or exequies for the soules of the dead and therefore nephesh can signifie no such thing 2. The defiling was by touching the dead Levit. 22.4 or by going to the dead Levit. 21.11 but the soules of the dead cannot be touched neither could the suffrages for the soules but the presence of the bodies pollute them 3. The Levites are forbidden to defile themselves with the dead saving their fathers and mothers and other of their neare kindred Levit. 22.2 But it is not like that they should have beene forbidden to pray or offer suffrages for any but their owne kindred yea the high Priest is forbidden to defile himselfe for his father and mother vers 10. Let them say also that he was forbidden to pray for the soule of his father and mother if any such thing had beene in use then therefore Genebrards exposition is vaine and without any good ground Secondly Pererius and other of that sort doe take hell here for that locall place and region of soules where they imagine the fathers to have remained before the comming of Christ and Pererius best reason is because the Prophet maketh a manifest distinction betweene the soule and body of Christ and hell and the grave saying Thou shalt not leave my soule in hell nor suffer thy holy one to see corruption Perer. in cap. 13. numer 100. Contra. 1. Here is no distinction of divers parts but an explanation of the same thing in divers words according to the use of Scripture so that what is first said somewhat darkly Thou wilt not leave my soule in grave is afterward more plainly declared that is Thou wilt not suffer thy holy one to see corruption 2. That such locall place of hell cannot be here understood may appeare by these reasons out of the text it selfe 1. That place where Christs soule was not left and it was impossible he should be holden of it God loosed the sorrowes of Act. 2.24 but God loosed not for Christ the sorrowes of hell which he felt not after his passion Ergo Christs soule was not left in hell 2. The not leaving of Christs soule in hell was the cause why his flesh did rest in hope vers 26 27. the not leaving of his soule in the locall place of hell caused not his flesh to rest in hope but the not leaving of it in the grave and the not seeing of corruption for their soules which are left in hell shall also returne to their bodies and bee raised together with them Ergo. 3. That hell where Christs soule is not left is the place where corruption is to be seene for so one clause of the sentence is expounded by the other but in hell there is no corruption Ergo. 4. David when he said Thou shalt not leave my soule in hell spake of Christs resurrection Act. 2.31 but the not leaving of Christs soule in the infernall hell concerneth not the resurrection of Christs body Ergo David meaneth not that hell The third exposition therefore is which I preferre before the rest that Christs soule that is his life or person should not be left in the grave and so this place of the Psalme may bee expounded by the like Psal. 89.48 What man liveth and shall not see death shall hee deliver his soule from the hand of hell or the grave here the Psalmist himselfe expoundeth hell to be death where the soule that is the life lieth as it were hid and buried as Psal. 88.3 My life draweth neare to the grave sic Paul Fag annotat in Chaldaic paraphras in Pentateuch 8. Confut. Iacob goeth mourning to the grave not to hell BUt whereas Pererius yet further in this place concerning Iacobs descending c would have hell and not the grave understood for all goe not downe to the grave and Iacob did thinke that Ioseph was not in the grave being supposed to be torne of wilde beasts the contrary shall now appeare 1. This is a friuolous objection for the grave is not onely a pit or a hole made for the dead but any place where the body falleth to dust and corruption as Iob describeth it chap. 17. vers 13. The grave shall be my house vers 14. I shall say to corruption thou art my father vers 16. They shall lie together in the dust thereof even Ioseph also though he had beene torne of wilde beasts and rotted upon the earth should have had his grave 2. In saying all goe not to the grave he manifestly contradicteth the Scripture as is before alleaged What man shall deliver his soule from the hand of the grave Psal. 89.48 3. Hell in the old Testament is not taken otherwise than for a place of torment and punishment but neither Iacob not Ioseph went to any such place 4. This hell Iacob went unto with his gray head or haires Gen. 42.38 but the grave not hell is the place for gray haires 5. Lastly that sheol here signifieth the grave it is the opinion of Ab. Ezra whom Eugubinus Cajetanus Oleaster Vatablus follow and among the Protestants Fagius Mercer with others 6. Places of morall observation 1. Observ. That parents be not partiall in their loves toward their children Vers. 4. IOsephs brethren hated him because they saw that their father loved him Ambrose noteth this to have beene an over-sight in Iacob for preferring one of the brethren before the rest who if he in Ioseph loved and preferred his vertue should rather have concealed his affection for as hee well saith it is no marvell if brethren fall out for houses and land when Iosephs brethren hated him for a coat Ambr. lib. 2. de Ioseph Wherefore parents may learne how inconvenient a thing it is to bee partiall toward their children and by immoderate love toward some to exasperate and provoke the rest which the Apostle giveth warning of Fathers provoke not your children to wrath Eph. 6.4 2. Observ. A pitifull man will first offer himselfe to them that are in misery
Put us in prison as spies of the countrey S. G. tooke us for spies of the countrey caeter v. 33. take viâ—ctualls necessary for your houses H. take corne which ye have bought for your houses S. take food to put away the famine of your houses B.G. B. take corne that failed in your houses C. take that whereof there is a famine in your houses T. take the famine of your houses heb v. 34. Ye may receive him that is kept in bonds H. I will deliver your brother caet v. 35. They every one found the bundels of money H. they and their father c. caet v. 36. Simeon is in bonds H Simeon is not caet v. 36. All these evils are fallen upon me H. all these things are upon me S. C. against me caet v. 38. My gray haires to hell H.C. old age to hell S. to the grave B.G. T.P. sheol the grave 3. The explanation of doubtfull questions QUEST I. How they are said one to gaze on another Vers. 1. WHy gaze ye 1. Not as though they set a good face upon the matter and would not be knowne to want because of the Canaanites among them 2. Neither doth this phrase shew any contention or strife among them as straining curtesie who should seeke out first 3. Nor yet did they one gaze and stare upon another musing to see how they were altered and changed with famine 4. But the simple meaning is that they stood as men amazed not knowing what to doe to the same purpose the Septuagint translate why are yee idle c. Mercer QUEST II. How the Patriarkes descend into Egypt Vers. 2. GEt ye downe 1. The Hebrews note is curious who out of the word redu goe downe the letters whereof make 210. doe gather the time of the abode of the Israelites in Egypt 2. It is not like that they went downe into Egypt of purpose to seeke out Ioseph whom they had thither sold as repenting of their fact 3. But God so directed Iacob that he sendeth them thither that Iosephs dreames might take due effect for now they all humbling themselves to Ioseph for food doe revereverence to his sheafe as Ioseph formerly had dreamed Mercer QUEST III. How Ioseph could know his brethren and not be knowne of them Vers. 7. WHen Ioseph saw his brethren he knew them c. 1. He knew them at the very first sight of them not as the Hebrews imagine because all strangers that came for corne gave up their names before they came into the citie who they were and from whence they came 2. Neither needed Ioseph of purpose disguise himselfe in his habite as some of them again think not to be discerned of his brethren for they pressed upon him unawares among others that came for corne 3. Therefore it was an easie matter for Ioseph to know his brethren because they were at mans estate when they sold him Mercer and Ioseph might take specially view of them when they did so afflict him as men beset of theeves take speciall notice of them Muscul. and by one Ioseph might know another whereas if hee had seene them asunder it had not beene so easie their speech also was the same nothing altered Pâ—â—er 4. But Ioseph was not knowne of them he was altered in stature countenance and voice being but a child of 17. yeares when they sold him his imprisonment and afflictions might much alter him Likewise his princely state and pompe tooke away all suspition and surmise from his brethren that he was Ioseph as also he spake not unto them in hebrew but by an interpreter QUEST IV. Wherefore Ioseph speaketh roughly at the first to his brethren Vers. 7. HE spake to them roughly Ioseph thus dealeth with his brethren for divers reasons 1. That by this meanes they might be brought to the knowledge of their sinne committed against him for men by afflictions learne to know themselves as these also did vers 21. Mercer 2. The more roughly they were handled at the first the more acceptable was the favour shewed afterward and the benefit appeared so much the greater Augustin qu. 46. in Genes 3. By this meanes Ioseph came to the knowledge of his fathers state and Benjamins for he might feare seeing onely Benjamin wanting lest they had of malice against Ioseph wrought some evill against him being his only brother by his mother Chrysost. hom 64. and Calvin QUEST V. What Ioseph meaneth by the weakenesse of the land Vers. 9 YE are spies and are come to see the weakenesse of the land 1. By the weakenesse of the land we neither understand with some the idlenesse and slothfulnesse of the people although the Egyptians by reason of the overflowing of Nilus which made the grounds fruitfull were much given to sloth 2. Nor yet with Aben Ezra doe we expound the nakednesse to be the secrets of the land because the naked parts are secret 3. Nor with the Septuagint vestigia the waies or passages into the country 4. But the weake places were the unwalled and undefenced townes as the Latine which Mercerus aloweth readeth immunita loca places without defence And that this specially belongeth to spâ—eâ— Moses sheweth who giveth this charge to those which were set to spie out the land of Canaan Consider the land what it is and the people that dwell therein whether they be strong or weake many or few whether the land be good or bad whether they dwell in tents or walled townes Numbers 13.19 20. QUEST VI. Why they alledge that they were all one mans sonnes Vers. 11. WE are all one mans sonnes c. 1. It is not like as the Hebrewes conjecture that these ten brethren did disperse themselves at their entring into Egypt and every man tooke a sundry way to seeke Ioseph and that they confessed so much unto him whereupon hee tooke occasion to say they were spies for concerning Ioseph they supposed that he was dead vers 13. But Ioseph doth thus charge them rather because they came in that company as conspirators and therefore they goe about to excuse the matter for their comming so together 2. Wherefore their meaning is this 1. That the cause of their so comming in one company was for that they were brethren and so much the more unlike to be spies because they came together whereas spies use to disperse themselves Mercer 2. And seeing they are brethren it is like that their father would have imployed his servants rather than sonnes in such a businesse Muscul. 3. And seeing it was a capitall crime and danger to be a spie it is unlike that one man would hazzard all his children at once Iun. QUEST VII Whether Ioseph made a lie and so offended in charging his brethren to be spies BUt now whereas Ioseph against his owne knowledge chargeth his brethren to bee spies seeing they came for corne how was not this a fault in Ioseph so to dissemble 1. I neither will yeeld this to have beene an
died suddenly in the way and he had no time to carry her thither being in his journey Iacob had no need to make any such excuse to Ioseph ex Mercer 2. But these reasons may be yeelded why Iacob bringeth in mention hereof 1. To call to Iosephs remembrance that Rachel forsooke her fathers house and sojourned with Iacob in Canaan that Ioseph might hereby be stirred up to be willing much more to leave Egypt which was not his country Calvin 2. As also that hee might have a greater desire to the place of his mothers sepulture 3. Further in that Iacob buryed her in the way being so neare to the city because he would not bury her among Idolaters by the way he admonisheth Ioseph to detest the Idolatry of Egypt 4. But the cheifest reasons of the mentioning of this matter are one that seeing Rachel died leaving no great issue behinde her Iacob hopeth that Gods promise for the multiplying of his seed should be fulfilled in these two Mercer The other that seeing Ioseph was the eldest by his principall wife Iacob might shew how justly the birth-right was translated from Ruben to Ioseph and his sonnes Iun. QUEST IV. Why Iacob knew not Ephraim and Manasseh at the first and why Ioseph removeth them Vers. 12. ANd Ioseph tooke them away from his knees 1. Whereas Iacob before vers 8. asked who they were namely Manasseh and Ephraim it was not for that Iacob foreseeing that wicked Ieroboam should come of Ephraim and Iehu of Manasseh did therefore at the first take no knowledge of them but deferred his blessing as some Hebrewes imagine but the cause is shewed vers 10. because Iacobs eies were dim and he could not well see 2. Iacob caused them to be brought neere him that he might imbrace them they were not set upon the bed for they were some 22. or 23. yeares old being borne in the yeares of plenty some 4. or 5. yeares before Iacob came downe into Egypt who had beene there now 17. yeares 3. Ioseph tooke them not from his owne knees but from his fathers as the Latine text readeth though in the originall it be from his knees not his fathers knees that he might place them in order to receive their fathers blessing Mercer for Ioseph might perceive either by the naming of Ephraim before Manasseh or by Iacobs imbracing them that he more inclined to Ephraim before Manasseh and therefore with Iacobs leave removeth a little and presenteth them againe according to their age Iun. QUEST V. Of the translating of the birth-right from Manasseh to Ephraim what it signifieth Vers. 14. ISrael stretched out his right hand and laid it upon Ephraims head 1. Iacob feeling with his hands which was the elder and bigger for the words are he caused his hands to understand of purpose laid his right hand upon Ephraim in signe of preheminence Iun. for although among the Persians the left hand was the more honourable place as Xenophon reporteth of Cyrus that those whom he honoured most he placed at his left hand because it was most subject to danger yet the phrase and use of Scripture is otherwise as Salomon caused his mother to sit upon his right hand 1 King 2. And this is agreeable to nature to give the preheminence to the right hand which is quicker nimbler and readier for any worke Perer. 2. Iacob here transferreth the birthright from Manasseh to Ephraim as it was before conveyed from Esau to Iacob as the priesthood was translated from Abiathar to Zadock the regall dignitie from Saul to David so here there is a translation of the birthright 3. Which as it sheweth that God bestoweth his gifts without respect of persons so it might prefigure the calling of the Gentiles in stead of the Iewes who were as the eldest brother as the parable of the prodigall childe sheweth Luke 15. QUEST VI. The Angell that protected Iacob whether hee were Christ. Vers. 26. THe Angell 1. Although it â—ee somewhat too curious out of this place to prove the Trinitie because God is twice mentioned and the Angell in the third place 2. Yet I thinke rather with Calvin and Iunius that the Angell was Christ than with Mercerus that it was an Angell to whom Iacob ascribeth his deliverance as to Gods minister and that for these reasons 1. Because it is not unusuall in scripture to call Christ an Angell Malach. 1.1 2. The Angell which conducted the Israelites is called Iehovah Exod. 14.19 24. Saint Paul saith he was Christ 1 Cor. 10.4 9. 3. Because Christ was the Mediatour from the beginning of reconciliation and of all those covenants made betweene God and man Calvin 4. In this place this Angell is joyned in equall power of blessing with God and therefore hee cannot be any of the created Angels Iun. 3. Though Christ appeared in the forme and shape of an Angell yet hee tooke not upon him the nature of Angels but of man as the Angels appeared in the shape of men yet hee tooke not their nature Calvin QUEST VII The great increase of Ephraim and Manasseh Vers. 20. IN thee Israel shall blesse c. 1. Here Israel is taken not for the proper name of Iacob but for the name of the whole nation that came of him which hee saw by the spirit of prophecie should be given to his posteritie 2. In thee is not here taken casually as the Lord said to Abraham in thee shall all the families of the earth be blessed for Christ of Abraham was the cause and author of this blessing But it is only a forme of blessing which should be taken up in Israel the Lord blesse thee as Ephraim and Manasseh as the like is used Ruth 4.11 The Lord make the wife that commeth into thy house like Rachel and Leah 3. And indeed Ephraim and Manasseh increased abundantly in Egypt even as the fish as Iacob blessed them for at the going forth of Israel out of Egypt there were of Manasseh 42700. of Ephraim 32500. and al these perishing in the wildernesse there were at their entring into Canaan of Ephraim 42500. of Manasseh 32200. Muscul. so that in the space of 215. yeares there sprang out of Ioseph 75200. QUEST VIII What portion of ground it was that Iacob giveth to Ioseph Vers. 22. I Have given unto thee one portion above thy brethren 1. This portion was Sechem which neither is to bee understood spiritually that as Iacob gave Ioseph that place where hee buried the Idols Genes 35.4 So Christ should possesse the Gentiles that worshipped Idols so Augustine qu. 167. in Genes 2. Neither was it the citie only of Sechem which Iacob here giveth as Chrysost. hom 67 in Genes For Iacobs sons kept their sheep in Sechem Gen. 37.12 and so also possessed the grounds and fields belonging to the citie 3. Neither did hee only give that plat of ground which hee bought for 100. peeces of money Gen. 33.19 as Hierom. tradition Hebraic For that seemed to be no great circuit
c. left they behind c. 1. The Egyptians did not stay their cattell as now beginning to oppresse them as the Hebrewes for they were not yet so hardly used 2. But they left these things which might be cumbersome unto them because they purposed to returne againe both for that Ioseph so promised upon whom they depended who was not to forsake his calling and for that their time of returne was not yet come and therefore the sonnes of Ephraim had but hard successe because they prevented the time 1 Chron. 7.21 Mercer 3. Although no mention be made of their women and servants yet it is like that they stayed behind likewise the one to attend their children the other their cattell Muscul. 4. The charets and horsemen were for their defense QUEST VII The corne flower of Atad why so called and whether on this side or beyond Iordan Vers. 10. THey came to Goren Atad 1. Atad signifieth a thorne or bramble bush of the greater sort which brancheth out and is of the bignesse of a laurell tree so it is taken Psal. 58.10 Before your thornes are felt as great brambles that is before your power increase the Lord shall destroy you Iun. This place then was beset with such brambles so that Goren Atad is here rather a name appellative than proper Iun. 2. This place was not beyond Jordan as the most translate H. B. G.P. S. and therefore some thinke that Ioseph brought them about by the desarts of Idumaea and so to Jordan the same way which afterward Iosua did conduct the people by into Canaan for feare of the Canaanites lest they might have troubled them in the way But Ioseph being so well accompanied needed not to feare the Canaanites and the Egyptians at that time were feared of other nations and seeing they going the neerest way might be as soone and sooner at Mamre than at Jordan which lay Eastward out of the way Ioseph had no reason to fetch a circuit about Augustine thinketh they came first to Mamre and from thence went over Jordan to this place where they mourned which was 50. miles off from the place of buriall and returned againe the same way over Jordan to Mamre quest 171. in Gen. But there is small reason for it that they should goe 50. miles beyond the place of buriall which was the utmost period of their journey and goe backe againe Wherefore Mercerus thinketh it is to be read rather on this side of Jordan or as Iunius ad vadum Iordanis at the passage of Jordan for so the word begnâ—ber signifieth that is not farre from Jordan for as Mercerus well noteth and Luther beth signifieth cis on this side mem trans beyond or on the other side Hierome also giveth witnesse hereunto that this field of thistles was about three stones cast from Jerico two miles from Jordan called Betagla that is the maze or circle because there the Egyptians went about circle wise when they mourned for Iacob Now Jerico is on the West side of Jordan not beyond Hierome saith it was trans Iordanem beyond Jordan in respect of some other place as France which the Romans call Transalpina beyond the Alpes is to them in France Cisalpina on this side the Alpes Mercer QUEST VIII Why they mourned in Atad before the place of buriall Vers. 10. THere he mourned for his father seven dayes 1. This mourning then of Ioseph and the Egyptians in this place was not for the great slaughter of the Israelites which afterward fell out in that place when the Lord sent a fire amongst them for their murmuring as Histor. scholasti noteth for neither was that fire sent forth in this place which is mentioned Numb 11. or Numb 16. and the text saith directly that they mourned for Iacob 2. Whereupon of their mourning it was called Abel which signifieth mourning not a plaine which is so called because it mourneth for barrennesse as Ramban thinketh and Mercerus following him 3. They mourned before they came to the place of buriall Mercer not after as some thinke and not for feare lest they should have beene interrupted by the Canaanites if they had deferred this solemnity till they came to Mambre as Pererius but this being a fit place for them to rest their weary cattell that had gone a long way thorow the solitary and sandy desart in the meane time they used this solemnity Muscul. QUEST IX How Iacobs sonnes carried him and in what order Vers. 13. HIs sonnes carried him into the land of Canaan The Hebrewes here have certaine curious observations 1. That Iacob gave charge that his sonnes only not his nephewes should carry his body because most of them were borne of Canaanitish women 2. That Levi should not beare him whose posterity was afterward to beare the Arke nor Ioseph because he was a governour but Ephraim and Manasseh should be in their stead 3. That Iacob appointed them their places three on the East side of the coffin three on the West three toward the North three toward the South it is like they carried the coffin after a seemely and orderly manner but whether in this forme it is uncertaine ex Mercer QUEST X. By whom the message was sent to Ioseph and whether indeed Iacob dying gave any such charge Vers. 16. THey sent unto Ioseph saying c. 1. This message was not sent by any of the Egyptians to whom they would not impart that secret neither is it like that Dan and Nepthali the sonnes of Bilha carried it because Ioseph did keepe sheepe with them Genes 37.2 as the Hebrewes thinke but it is most like that some of their domesticall and trusty servants went with this message in the name of all the brethren Mercer 2. Neither did they come in watching their time while the message was in delivering as some thinke but they stayed till they knew Iosephs minde by the messenger Calvin 3. They use three perswasions to move Ioseph vers 17. because they were brethren servants of the same God it was their fathers will Iun. 4. Yet all this seemeth to be fained for it is like that Iacob would have spoken to Ioseph himselfe if there had beene any such matter and Ramban thinketh that Iacob never knew of his sonnes offence against Ioseph for he himselfe did forbeare to tell his father because he had remitted it and his sonnes would not accuse themselves Calvin Mercer 5. The cause of their suspition was not as the Hebrewes imagine because Ioseph being in the land of Canaan went to see the pit into the which he was let downe and there gave thankes whereby they thought his mind was altered toward them but their owne timorous heart misgiveth them and they measured Ioseph by themselves thinking that he had but dissembled his malice toward them hitherto for feare of their father as Esau purposed to doe toward Iacob while Isaack lived Mercer 6. Ioseph wept for griefe that without cause they so hardly conceived
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis
the first common and usuall as a signe of griefe and mourning as David came to Jerusalem barefoote 2. Sam. 15.30 The second civill as by putting off the shooe they signified the yeelding up of their right as it is prescribed Deut. 25.9 and practised Ruth 4.7 The third was religious which betokened the putting off of earthly carnall thoughts and the preparing of the minde for spirituall things Iun. in Analys 2. This putting off the shooes 1. some say was commanded Moses that he thereby should sanctifie that place by making bare his feete but the place was holy already because of Gods presence the place was not holy because Moses put off his shooes but because it was holy Moses is bid to put off his shooes 2. Ambrose thus applieth it that because the shooes are made of the skinnes of dead beasts Moses should put off all feare of death for feare whereof hee fled at the first time from Pharaoh 3. Cyprian would have thereby signified that Moses by putting off his shooes doth not challenge any right in the spouse of the Church but resigneth it to Christ the head and husband thereof for this was the custome that the next kinsman by putting off the shooe did surrender his right in the brothers wife deceased unto the next after him Ruth 4. 3. Because the putting on of the shooes did betoken haste as the Israelites were commanded to eat the Passeover with their shooes upon their feete therefore the putting them off betokeneth the contrarie not in haste but with due preparation Moses should approach Perer. 4. But the most likely signification is that all carnall thoughts set apart Moses should draw neere with reverence and spirituall preparation Ferus as into the house of God Eccle. 4 17. QUEST X. Why the Lord called himselfe the God of Abraham Isaac and Iacob Vers. 6. I Am the God of thy father the God of Abraham the God of Isaac and the God of Iacob 1. By thy father he meaneth Amram shewing that he was the God of them and of their seed and of all Israel being mindfull of his promise made to their fathers Simlerus 2. Abraham Isaac and Iacob are here named not so much in regard of their sanctity and excellent vertues for Abel Enoch and Noah were holy men in their time but for these causes are they especially named 1. Because to them specially were the promises made touching the land of Canaan 2. They were the next and immediate fathers of Israel 3. To them God more fully revealed himselfe and shewed his counsell 4. And principally for that those Patriarks had most evident prophesies of the Messiah as Abraham Gen. 22.18 that all the earth should be blessed in his seed and the same promise was renewed to Isaac Gen. 26.4 Iacob also prophesieth of the comming of the Messiah under the name of Shiloh 5. These three Patriarks are named to shew the efficacie of Gods promise made unto them the time now approching when they should see the accomplishment thereof Perer. 3. The name of God is thrice repeated and set before Abraham Isaac and Iacob both to expresse the mysterie of the Trinitie and to shew the speciall and particular care that God had of each of them being a gratious God unto them all and because unto them all were the promises made the certainty whereof by this repetition is insinuated Pererius QUEST XI Why Moses hid his face Vers. 6. THen Moses hid his face 1. For these causes wee find in Scripture that men have used to hide them for feare as Adam hid himselfe in Paradise for shamefastnesse as Rebeckah covered her selfe with the vaile when she saw Isaac Gen. 24. for reverence and humility as Elias covered his face when the Lord spake unto him 1. King 19. for weaknesse and impotencie as Moses face was covered from the Israelites because they were not able to behold the glory of his countenance Exod. 34. Perer. 2. For two of these causes Moses here covereth his face first as being guilty of his owne infirmity and weaknesse as being not able to behold the exceeding great glory of God as also of reverence Piscator 3. Moses is not mentioned here in direct words to have prayed or worshipped as wee read of others the servants of God when the Lord appeared unto them not that Moses either being astonished forgat it or disabled himselfe as not worthy but he inwardly in his soule adored the divine Majesty as the humility of his externall behaviour sheweth Simler QUEST XII How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead NOw whereas our Saviour Christ Matth. 22. Mark 12. and Luk 20. alleageth this divine testimony I am the God of Abraham c. and inferreth thereupon he is the God of the living and not of the dead and so convinceth the Sadduces that held there was no resurrection the question is seeing that this scripture proveth onely the immortality of the soule which some of the Philosophers held and yet beleeved not the resurrection how this place was applied by our Saviour to prove the resurrection of the body First then it may bee answered that seeing Abraham Isaac and Iacob being departed out of this world are said to bee living unto God and these names were given unto them as consisting of soule and body this place sheweth that both their soules doe live actually with God and their bodies also in hope not being dead but onely asleepe Ireneus lib. 4. cap. 11. so also Chrysostome in 22. cap. Mat. 2. Some answer that by necessarie consequent the mortality of the soule being granted the resurrection of the body must follow because the soule naturally hath a desire to the body and cannot have true and full happinesse untill the bodie which was partaker of the labours and travels of this life with the soule bee made fellow also with it in joy which reason moved some of the Philosophers as the Pythagoreans and Platonists which held the soule to be immortall to dreame of the remigration and returne of the soule to the body thinking it impossible that the soule should for ever bee separated from the body sic Thomas lib. 4. contra Gent cap. 79. 3. But the best solution of all is Hieromes that against the Sadduces who denied the resurrection of the body onely for that they beleeved not the immortality of the soule it was a strong argument to convince them of error in denying the resurrection to take away the ground of their error in proving by this text the living and being of the soule this also is the solution of Cajetane QUEST XIII Why our Saviour specially urgeth this place against the Saduces FUrther though out of the old Testament divers other places might be alleaged more pregnant at the first sight than this to prove the resurrection of the dead as Hierome doth specially note that place Iob. 19. I know my redeemer liveth yet our Saviour
during the nine first plagues but the tenth when the first borne were slaine made him to stoope sic Fagius Iunius Piscator 4. Places of doctrine Vers. 14. I Am that I am or Eheje which am here is proved the unity of the Godhead that God is but one for he only is God Who is that is from all eternity for they are no Gods which were not from the beginning so the Lord saith There is not a God besides me Isay 44.8 He that is is but one Where as it is before proved that this was Christ which appeared in the bush to Moses and that Christ saith of himselfe I am and so it is expounded of Christ Rev. 1. Which was which is and is to come hence it is also evident that Christ is God as our Saviour himselfe saith Ye beleeve in God beleeve also in me Ioh. 14. If he were not God we were not to beleeve in him Vers. 18. We pray thee now let us goe The Lord could if it had pleased him have delivered his people at the first with a mighty hand but the Lord doth not alwayes shew his immediate power but worketh by meanes as here he first sendeth a message to make him more inexcusable if he resisted Ferus 5. Places of controversie 1. Cont. Against the superstitious profession of Anchorists and Heremits Vers. 1. DRove the flocke to the backside of the desart In that we reade that holy men repaired oft to desart places as Moses Elias Iohn Baptist yea our Saviour went apart often to pray this is no warrant for the popish profession of Anchorists and Heremites for these holy men did but for a time only sequester themselves the more seriously to be given to prayer and meditation not leaving and renouncing their callings as the other superstitious sort doe Againe they in time of persecution fled into desart places therein shewing their humane infirmity least they might have beene forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Simler 2. Cont. Whether Angels have power to blesse and their blessing to be craved Vers. 2. THe Angell of the Lord appeared unto him Pererius thinketh that this was a ministring or a created Angel notwithstanding Moses wisheth the good will of him that dwelt in the bush to come upon the head of Ioseph Deut. 33.16 for saith hee the blessings may be desired as well of Angels â—s of holy men as Iacob prayeth that the Angell blesse the children Gen. 48.16 Contra. 1. We deâ—â— not but that Angels as well as men may instrumentally pronounce the blessings of God as from him 〈◊〉 his name but not originally and so to be resorted or prayed unto as the authors and fountaines 〈…〉 2. It is without example in Scripture to with any blessing but from God as the Apostles 〈…〉 use this salutation in their Epistles Grace mercie and peâ—ce from God the Father and from 〈◊〉 â—ord Iâ—sus Christ. 3. The Angell whom Iacob speaketh of in the same place he calleth the God of hâ—s fathers 4. And Moses also calleth him that dwelt in the bush Iehovah vers 12. Blessed of Iehovah be his land 3. Cont. Against superstitious outward rites and ceremonies Vers. 5. PVt thy shooes off thy feete By this usage and ceremonie Pererius would warrant all these superstitious rites and usages which are a foote among them in the popish Church and thus enveyeth against them which condemne them Quis non Haereticorum nostri temporis rideat amentiam aut impetatem execretur who will not either deride the madnesse of the Heretikes of our time or accuse their impietie Thus these barefoote Friers doe rage as though they were mad when their ridiculous toyes and fooleries are enveyed against Concerning this ceremony of baring the feete it was for the time comely and commendable during the time of ceremonies but it is now no more required of us than other Jewish ceremonies which are abolished but this hath beene alwayes Sathans craft to bring men to an outward imitation of ceremonies leaving the substance for even so among the heathen this custome was continued of going barefoote in sacred actions Pythagoras gave this rule to his schollers Nudis pedibus rem sacram facâ—â—o With bare feete dispatch the sacred businesse the Romans had their nudepedalia sacrâ— their barefoote sacred solemnities The Lacedâ—monians also did worship with bare feete It is sufficient for us leaving the ceremony to retaine the thing to come before the Lord with bare hearts and duely prepared affections In Augustines time the contrary ceremony was strictly observed not to touch the ground with bare or naked feete of which kinde of curiosity in outward usages hee thus complaineth I am multis prâ—sâ—mptionibus plaena sunt omnia ut gravius corripiatur qui per octavos suos terram nudâ— pede teâ—igâ—ru quam qui mentem vinolenâ—â—a sepelâ—erit All things are so full of humane presumptions that hee is more sharpely rebuked which during his octaus â— after baptisme doth touch the ground with bare feete then he which drencheth his soule in wine S. Paul concerning such things giveth this rule Touch not cast not handle not all which things perish with the using Colos. 2.21.22 and a little before vers 17. Which are shadowes of things to come but the body is in Christ. 4. Cont. Against the holinesse imagined to be in places Vers. 5 FOr the place where thou standest is holy ground It was holy for this present because of the apparition and presence of God but this was no inherent holinesse annexed continually to the place but when the cause of this holinesse ceased the heavenly vision and apparition the effect also the holinesse in the ground was suspended Bethel was an holy place when Iacob saw the vision of the ladder there and so long as the worship of God there continued but when it began to be defiled with Idolatry it was no more Bethel the house of God but Bethaven the house of iniquity The temple of the Jewes was holy and because of it Jerusalem was called the holy Citie so long as they continued in the true worship of God but after they had crucified the Lord of life both the temple and Citie as prophane were destroyed Herein appeareth the error of former times when such bloudy battels were fought for recovering of the Holy land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place Wee deny not but that a reverent respect is to bee had to places both for the end that we desire to see those places where holy men have lived to imitate their vertue and in respect of the use that such places as are consecrated to the exercises of religion should not be prophaned and abused but to put any religion or holinesse in such places is superstitious Simlerus 6. Morall observations
though hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of
the mariner that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward
Cor. 12.21 Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement
of God procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that
Devill could bring downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in
nature as the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus
Pompeius the successe of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or
this plague 1. Augustine would hereby understand the Poets of the Gentiles which as by the crooking of frogs so by their vaine babling have brought in many impious and deceitful fables 2. Grâ—gorie Nyssenus maketh these frogs a type and figure of the Epicures and licentious life which entereth into Pharaohs house that is most aboundeth in the houses of Princes and great men 3. Ferus doth take it in the better part that hereby the conversion of a sinner is set forth God sendeth frogs upon the land when he sheweth a man his owne filthinesse 4. But that other application of Ferus is more apt who by the crooking of frogs understandeth Hereticks that doe open their mouth against the truth as Revel 16.13 the uncleane spirits that came out of the mouth of the Dragon and false Prophet are resembled unto frogs such crauling frogs are the popish Monkes and Friers that are sent forth from the mouth and spirit of Antichrist to crooke against the truth Borrh. 5. Beside the historicall application of this plague is this that these frogs are spued out of Nilus the glorie of Egypt where their greatest delight was from thence commeth their confusion Simler And as in Nilus they drowned the children so from thence their punishment taketh beginning and as they abhorred the sight of the infants so they are constrained to indure the ugly sight of deformed frogs and vermin QUEST IX Why Pharaoh appointeth Moses to morrow Verse 10. THen hee said to morrow 1. Some understand it of the time when Pharaoh would let the people go but it appeareth by Moses offer in the former verse leaving to Pharaoh the time when he should pray for him that Pharaoh accordingly named the next day to that end 2. Which time he setteth not Moses as giving him some space for his prayer Simler For Pharaoh had no such devotion to consider what time was meetest for his prayer 3. But the very cause was this hee might thinke that Moses offered himselfe at this time which he saw by some constellation or aspect of the starres to bee fit for his working and therefore putteth him to another day or Pharaoh might thinke this to be some naturall worke and not sent of God and therefore would stay a while and see whether the frogs might goe away of themselves without Moses prayer Pellican Perer. QUEST X. Why the Lord did not remove the frogs quite Vers. 14. ANd they gathered them together by heapes 1. The Egyptians had beene able of themselves to have destroyed these frogs but that God armed them against them and their number was so infinite that they could not resist them like as the history of the Bishop of Ments is famous that was destroyed of rats and mice following him into the midst of the river of Rhene where yet the Rats tower so called is to bee seene Simler And our English Chronicles also doe make mention of a young man pursued by â—oades who could by no meanes bee defended from them but being hanged in the top of a tree in a trunke they crauled up thither and devoured him 2. God could either have cast these frogges into the river againe or caused them to vanish but it pleased him they should remaine in heapes as a spectacle to the Egyptians both to shew that it was a true miracle and that the stinke thereof in 〈◊〉 noses might put them in mind of their sinne that made them stink before God Ferus QUEST XI The difference of the third plague of lice from the former Vers. 17. ALl the dust of the earth was lice 1. In this plague there goeth no commination or denouncing before for because Pharaoh had mocked with God and his Ministers and had hardned his heart he was worthy of no admonition Simler 2. This plague is brought out of the earth as the two first out of the water for the Egyptians were worthy to be punished in both because they had shewed their cruelty in both in destroying the infants in the water and in oppressing the Israelites by working in clay and therefore out of the clay and dust are they punished Simler 3. In the other plagues in the first the Lord sheweth his power in changing the nature of the creatures in the second in commanding them in the third in using them as instruments of his revenge the first plague was horrible to the sight in seeing the bloudy waters the second was both horrible to the sight and troublesome the third was both these and brought griefe and vexation beside Ferus QUEST XII Whether the third plague was of lice NOw what manner of plague this was whether of lice or some other shall briefely bee examined 1. The Hebrew word is cinnim which the Latine translateth sciniphes and the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived with some small change from the Hebrew Origen whom Augustine followeth taketh them for certaine small flies with wings that can scarse bee seene as they flie yet with their stings doe pricke very sharpely 2. Alberâ—us Magnus saith that they have the taile of wormes the head and wings of flies and are ingendred in fenny places and doe specially follow and light upon men Lib. 26. de animalib this description agreeth to those flies which we call gnats 3. Suidas taketh it to be a worme that eateth wood 4. Pererius thinketh it was a new kinde of vermine not knowne before 5. But I thinke rather with Iosephus that they were lice so also Iun. Vatab. Pagnin Montan. translate so R. Salomon understandeth the word cinnim and they were such lice as did cleave and swarme upon the body that would not be killed with any oyntment or other medicine as Iosephus but they did gnaw upon their flesh much like to the lowsie disease that Sylla and the two Herods died of Simler And Philo saith they did not only sting the flesh but entred in at the eares and nostrils and pained the eyes and though most of them were of this kinde of vermine of lice which came of the slime and dust resembling the same in colour also Oleaster yet it is like that other vermine as gnats and other biting flies and vermine were mingled among them Borrh. QUEST XIII Why the Lord plagued the Egyptians with lice ANd whereas God might have turned by his great power the dust of the earth into Lions and Beares which should have destroyed the people yet it pleased him for these causes to punish them with this contemptible vermine 1. Because the Lord would not consume them all at once but give them space to come to repentance Philo. 2. And that by this meanes the haughty pride of the Egyptians might bee abated seeing that God was able to punish them by such contemptible and base creatures as proud Tyrants are most daunted when they are quailed by weake and impotent meanes as Abimelech thought it a dishonour unto him to be killed by a woman Ferus 3. This plague also served to keepe them in awe
of heart to his owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh
said to harden mans heart divers profitable questions come now in order to be handled for seeing the Lord is here divers times said to harden Pharaohs heart as chap. 4.21 chap. 7.3 chap. 9.12 chap. 10. vers 10. and 20. and 27. chap. 11.10 chap. 14. vers 14. and 8. even nine times in all it seemeth that Moses of purpose useth this significant phrase and doth inculcate it often that we should well weigh and consider it QUEST XIII What the hardnesse of heart is FIrst then it is requisite to be knowne what this hardnesse of heart is 1. It may first be described negatively by the unaptnesse of an hard heart to any thing that is good it is neiâ—her passive active or apprehensive of any good thing not the first nec movetur precibus nec cedit minis It is neither moved by prayers nor giveth way to threats as Bernard saith For the next he saith it is ingratum ad beneficia ad câ—â—silia infidum it is unthankfull for benefits unfaithfull in counsell unshamefast in evill things c. There is no activitie in it to any goodnesse And for the third praeter solas injurias nihil non praeterit it remembreth nothing that is past but wrongs nor hath any forecast for the time to come unlesse it be to seeke revenge 2. It may be described also by the perpetuall companion thereof the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affection As the Apostle saith speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart Ephes. 4.18 Both these concurred in Pharaoh he shewed his blindnesse in saying I know not Iehovah his hardnesse of heart in adding Neither will I let Israel goe Exod. 5.2 3. The propertie of hardnesse of heart is this that it is not onely a great and grievous sinne but also the punishment of sinne that it is a sinne the Apostle sheweth Heb. 3.12 Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God And that it is a punishment of sinne S. Paul also testifieth Rom. 1.21 Because when they knew God they did not glorifie him as God c. Then it followeth vers 24. God gave them up to their owne hearts lusts c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these 1. Blindnesse of the judgement and understanding as Isai. 6.10 Make the heart of this people fat make their eares heavie and shut their eyes lest they see with their eyes heare with their eares and understand with their hearts 2. They are obstinate and wilfull and refuse to be admonished and instructed Who say unto God depart from 〈◊〉 we desire not the knowledge of thy wayes Iob 21.14 3. Such are rejected and cast out of the presence of God and left unto themselves such an onâ— was Saul of whom it is said That the spirit of the Lord departed from Saul and an evill spirit sent of the Lord vexed him 1. Sam. 16.14 4. They delight in doing of evill and make a sport of sinne Prov. 2.14 Which rejoyce in doing of evill and delight in the frowardnesse of the wicked 5. They regard not to doe things honest in the sight of men but contemne and despise all others Prov. 18.3 When the wicked commeth then commeth contempt 6. They are incorrigible and past all hope of amendment Prov. 1.30 They would none of my councell but despised all my correction 7. They are not ashamed of most vile sinnes Ierem. 3.3 Thou hadst a whores forehead thou wouldest not be ashamed 8. When the Lord smiteth them they feele it not neither have they any sense of Gods judgements whom the wise man compareth to those that sleepe in the mast of a ship and as drunken men that are stricken but know it not Prov. 23.24.25 9. They are growne to such an evill custome of sinning that they can doe none other as the Prophet saith can the blackamore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Ierem. 13.23 10. So that the sinnes of such seeme to be inexpiable and indeleble as the same Prophet saith that the sinnes of Iudah were written with a penne of iron and with the poâ—nt of a Diamond chap. 17.1 11. They wax daily worse and worse of whom it is said Revel 22.11 Hee that is filthy let him be filthy still 12. And as they increase in sinne so they doe treasure up Gods judgements against themselves and heape unto themselves wrath against the day of wrath Rom. 2.5 QUEST XIV Whether God be the efficient and working cause of hardnesse of heart NOw in the next place concerning the efficient cause of the hardnesse of heart 1. That it cannot be imputed to God as the worker and Author thereof it may appeare by these reasons First the hardnesse of the heart is a great sinne as is proved in the former question but God is no wayes the Author of sinne seeing he neither tempteth or perswadeth unto it for God tempteth no man Iam. 1.13 neither hath commanded it but hath forbidden it by his Law nor yet worketh with them that doe evill for all that God doth is good and so there is none good but God Mark 10.19 Neither doth the Lord approve sinne being done Psal. 8.4 Thou art not a God that lovest wickednesse If then God neither move to sinne nor commends it nor yet assisteth the committers of it or approveth it he is no way the Author of sinne Secondly if God causeth sinne then every man should sinne of necessity and so his punishment should bee unjust being forced to sinne But as Augustine saith Deus nemini per hoc quod falli non potest aut necessitatem aut voluntatem intulit delinquendi God by this that he cannot be deceived hath not brought upon any either a necessity or willingnesse of sinning Thirdly Augustine useth another excellent reason Fieri non potest ut per quem à peccatis surgitur per eum in peccata decidatur It cannot be that by whom men rise from sinne by him they should fall into sinne Fourthly Plato thus reasoneth Deus qui bonus est malorum causa dici non potest c. God that is good cannot be said to be the cause of evill for then hee should be contrary to himselfe Lastly if God any way should be the Author of sinne then it should be no sinne for whatsoever God doth is good Nay not to doe that which the Lord willeth should be sinne Perer. 2. Yet seeing God is said in Scripture to harden the heart which betokeneth an action aâ—d likewise in other termes God is said to give some over to vile affections Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth 2. Thess. 2.11 and to make
when he punisheth the hard hearted and incorrigible as is evident in the example of Pharaoh 3. God also teacheth men by his example to be patient and long suffering one toward another 4. This patience of God though some abuse it yet other profit by it and their hard hearts are mollified as though Pharaoh by Gods sparing of him became more obstinate yet Nebuchadnezzar at the length by the Lords lenity and goodnesse and fatherly correction was brought to know himselfe and to confesse the true God 5. And though the evill and wicked should reape no profit by the Lords wonderfull patience yet the elect and such as are ordained to salvation are thereby called and brought unto grace as S. Paul sheweth of himselfe For this cause was I received to mercy that Iesus Christ should first shew on me all long suffering unto the ensample of them which in time to come should beleeve on him 1. Tim. 1.16 QUEST XX. How God is said to harden by the subtraction of his grace BEside there is another way whereby the ancient fathers understood God to be said to harden mens heart namely by the subtraction and withdrawing of his grace as Chrysostome God is said to give over unto a reprobate sense to harden to blind and such like Non quòd hac a Deo fiunt quippe cùm à propria hominis malitia proveniant sed quia Deo justè homines deserente hac illis contingunt Not because these things are done by God which proceed of mans malice but because while God doth justly forsake men these things doe happen unto them So also Augustine ludurare dicitur Deus quem mollire noluerit God is said to harden whom he will not nullifie excacare dicitur quem illuminare nolverit And he is said to blind him whom he will not iluminate Gregorie also upon these words of the Lord to Moses I will harden Pharaohs heart thus writeth Obdurare Deus per posâ—â—iam dicitur quando cor reprobum per gratiam non 〈◊〉 God is said by his justice to harden the heart when he doth not by his grace mollifie a reprobate heart So Thomas Aquinas Excacatio obduratio duo important c. The blinding and hardning of the heart implieth two things one is the internall act of the minde adhering unto evill and being adverse from God and so God is not the cause of the hardnesse of the heart The other is the subtraction of grace whereby it commeth to passe that the â—ind is not illuminate to see God c. and in this respect God is the cause of induration This exposition also is true but it expresseth not all that seemeth to be contained in this phrase that God is said to harden Pharaohs heart QUEST XXI How God is said occasionaliter by ministring the occasion which the wicked abuseth to harden the heart THere is then a sixt way of interpreting these words God is said to harden mans heart occasionaliter by way of occasion when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sinne 1. For as all things as prosperity adversity life death fulnesse want and whatsoever else doe worke together unto good to those that feare God as the Apostle saith Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh through his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked take occasion to be hardned are of three sorts either inwardly in the mind as by stirring their affections as of anger feare hope desire which they by their corruption turne unto evill or else such things as are done about them as admonitions corrections mercies benefits which they also ungratiously abuse or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is puffed up and swelleth And all these things being good of themselves they through the hardnesse of their heart pervert unto their destruction as S. Peter speaketh of some which through ignorance and unbeleefe doe pervert the Scriptures 2. Pet. 3.16 And S. Paul sheweth that sinne tooke occasion by the commandement and wrought in him all manner of concupiscence Rom. 7.8.3 Thus Pharaoh was hardned by occasion of Gods workes the plagues and wonders which were shewed in Egypt by the wonders because he saw his Magitians could doe the like by the plagues because they touched not him but happened without they came not all at once but with some respite betweene and because he saw that they continued not long but were soone removed 4. To this purpose Augustine Vt tale cor haberet Pharaoh quòd patientia Dâ—o non mâ—veraâ—ur ad pietatem propriâ— sunt vitii quòd vero facta sunt ea quibus cor suo â—itio jam malâ—gnum divinis jussionibus resisteret c. dispensationis fuit divina In that Pharaoh had such an heart which could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it selfe did resist the commandement of God it was of the divine dispensation quaest 18. iâ— Exod. This exposition also of Augustine may bee received but yet there is somewhat further to be considered in Gods concurring in the hardning of Pharaohs heart QUEST XXII God 〈◊〉 sâ—â—d to harden the heart as the event is taken for the cause THere is further a seventh exposition for in the Scripture that is often taken for the cause of a thing which is but the event of it a Chrysostome noteth upon these words Ioh. 17. None of them perished but the child of perdition that the Scriptures might be fulfilled here the Scripture Quae eventus sunâ— pro causa ponit putteth that for the cause which was the event for Iudas did not perish to that end that the Scripture should be fulfilled but it so fell out that the Scripture in Iudas perishing was fulfilled Damascen giveth the like instance in the 51. Psalme Against thee only have I sinned and done evill in thy sight that thou maist be justified in thy sayings and cleere when thou art judged But David did not sinne to that end that God might be justified God had no need of his sinne to set forth his glory So it fell out that God spared David and by his mercy overcame his sinne yet hee sinned not to that end like as when a man is at his worke and one commeth and so he breaketh off he should say my friend came to day to hinder my worke whereas his friend had no such end in his comming So Iacob said to his sonnes Wherefore dealt yee so evill with me as to tell the man whether yee had yet a brother or no Gen. 43.6 Iacobs sonnes in so telling
light but made not darkenesse but onely made a separation betweene the light and the darknesse Gen. 14. Whereupon Augustine groundeth this distinction Aliud fecit Deus ordinavit aliud non fecit sed ordinavit God mâ—dâ— sâ—me things and ordered them also some things he made not but ordered as he giveth instance of the darknesse so the workes of darknesse God cannot be said to have made but only he disposeth and ordereth them QUEST XXVII God otherwise hardneth then as a generall mover of the heart THirdly some referre that worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the creature in whom all things move live and have their being Act. 17.28 So that the hardning of the heart as it is an action or worke is of God but as it is evill it proceedeth from man So Zuinglius Quatenus est Dei Creatoris opus est crimen non est quantum autem hominis crimen est scelus est As it is of God the Creator it is a worke it is no faule but as it is of man it is a fault it is a sinne The Master of the sentences hath the like saying Actus mali in quantum actus 〈◊〉 boni sunt à Deo authore Evill acts as they are acts are good and proceed of God the Author lib. 2. distinct 35. But this solution doth not take away the doubt for as God is the Creator and so generall worker hee only giveth power to move the heart this moving being the generall action is divided into two parts for there are good motions of the heart and evill the mollifying of the heart and the hardning in the good motions God concurreth two wayes as a generall mover by his creating power and as a particular directer by his regenerating grace but in the other motions he only hath a stroke as a generall mover in the particular action of hardning as it is evill hee concurreth not Therefore according to that generall power the Lord is said only to be a mover not an hardner of the heart Some other way therefore yet must be found out whereby the Lord is said to harden the heart QUEST XXVIII How the Lord is said indeed to harden the heart TO conclude then this question of all these wayes before rehearsed which are ten in all I make choice of these three which may fully satisfie every doubt namely the third in the 17. quest before the fift in the 20. quest and the sixt in the 21. The first is that God is said to harden the heart by leaving it to it selfe and depriving it of his necessary grace as God is said to have given over the unbeleeving Gentiles to their hearts lusts Rom. 1.24 The second that beside this God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby further to bee indurate and hardned as S. Paul sheweth how the wicked abuse the patience and long suffering of God thereby to be further hardned Thirdly God by his just judgement Cum suum in malum quâ— ipse ultro ruit amplius ad finem usque impellit doth force him to his owne hurt whither hee runneth headlong himselfe even unto the end Iun. Aâ—aâ—ysâ—n 7. cap. Exod. God as a just Judge seeing a mans heart to bee bent upon wickednesse doth as a just Judge inflict upon him the spirituall punishment of induration To this purpose Augustine handling that place Rom. 1. how the Lord gave up the Gentiles to their owne lusts useth this distinction that some things there rehearsed are sinnes and no punishment as the pride and vanity of their mindes vers 21. They were not thankefull but became vaine in their imagination Some a punishment and no sinne as eternall death which they were worthy of vers 31. the rest that came betweene are both sinnes and punishments By this distinction Augustine in another place answereth this objection of the Pelagians God say they should not take such punishment of sinne Vt peccator per vindictam plura committeret That the sinners thereby commit more sinne Augustine answereth to this effect Sic ostendit ista esse peccata ut etiam poenae fint peccatorum he sheweth these so to be sinnes as that they are also punishments of sinnes as the Apostle there saith vers 27. Man with man wrought filthinesse and received to themselves such recompence of their error as was meet So the meaning of Augustine is that God did not send them upon the Gentiles as they were sinnes but they are to be considered as punishments of their sinnes as God hath an hand therein Likewise whereas Iulian the Pelagian objected that Per patientiam divinam sunt non per potentiam desideriis traditi That they were delivered over to their lusts not by the power but by the patience of God Augustine to shew the contrarie giveth instance of that place Ezech. 14.9 When it is said If the Prophet be deceived I have deceived him Patientia an potentia est Is it the patience or the power of God that doth this And concerning the hardning of Pharaohs heart Augustine concludeth thus Deus ejus voluntatem proprio suo vito malam in hoc peccatum judicio suo justo occulto inclinavit God did incline his will being evill by it owne faulâ— into this sinne by his just yet secret judgement If God did incline it he did more than suffer it or minister the occasion only whereby it was inclined Hierome expresseth as much by this similitude Vnus est solis calor secundùm essentias subjacentes alia liquefacit alia indurat liquatur cera induratur lutum there is buâ— one kinde of heate in the Sunne and according to the matter which it worketh upon some things it melteth some things it hardneth the wax is melted the clay hardned Origene also useth the same similitude and applieth it thus Sic indurasse dicitur Deus cor Pharaoniâ— quia cor ejus secundùm ea quae cogitabat luteum limosum erat So God as the Sunne hardneth the clay is said to have hardned Pharaohs heart because his heart according to those things which he thought was earthly and muddy And in another place he bringeth in this Simile Vt eodem opere plâ—viae terra diligenter exculta affert bonos fructus inculta tribulos as by the same worke of the raine the earth being well tilled bringeth forth good fruit and the untilled thistles Like as then the Sun hardneth the clay the raine bringeth forth weedes not of it selfe but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hid manner the hearts of the wicked are hardned but the cause thereof is in themselves And thus much shall suffice of this question see it handled before 2. Doct. chap. 7. and
kind of life as Sampson tooke upon him the vow of a Nazarite and in this case there was no redemption allowed Ferus 5. And as the first borne were thus to be redeemed so there was a generall redemption of all the people of Israel who were every one to pay from twenty yeere old and above halfe a shekel Exod. 30.13 which was as it were their acknowledgement or recognition money that they were the Lords people and under his protection Calvin That as the Levites were taken to redeeme the first borne in Israel so all Israel in respect of other nations were as the Lords first borne as they are called Exod. 4.23 QUEST XI The spirituall application of the law of the first borne unto Christ. NOw concerning the spirituall application of this law of the first borne 1. It calleth unto our mind what wee are all by nature even the children of wrath and of destruction without the mercie of God like as the Israelites had beene all the children of death as well as the first borne of Egypt if the Lord had not in mercy spared them 2. We are againe to consider how we are delivered from the wrath of God and redeemed from hell and destruction even by the first borne of God Christ Jesus who was consecrate unto God and made a sacrifice of atonement for us who was indeed the first borne of God in these three respects First because he is the only begotten Sonne of God from the beginning called therefore the first borne of every creature Coloss. 1.15 Secondly as he tooke upon him our nature and was borne of the Virgin Mary so he was also her first borne Matth. 1.25 Thirdly he was the first that rose out of the grave and made a way unto everlasting life and therefore by the Apostle he is called the first borne of the dead Coloss. 1.17 And as the first borne was first set apart and then sacrificed unto God so Christ was separate from sinners Heb. 7.26 as the unspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe for the sinnes of his people Heb. 7.27 Osiander QUEST XII Whether the nearest way from Egypt to Canaan were by the Philistims country Vers. 17. GGd carried them not by the way of the Philistims country though it were neerer That the way out of Egypt into Palestina thorow the land of the Philistims was neerer doth evidently appeare 1. Because Gerara and Gaza which were Cities of the Philistims were part of the land of Canaan as it is bounded Gen. 10.19 and Ios. 13.5 The five principall Cities of the Philistims Azzah Ashdod Askelon Gath Ekron are counted of the Cananites the Philistims country then bordering upon Canaan and being a part thereof was the readiest passage into Canaan 2. Isaack being purposed to goe into Egypt because of the famine went first to Gerara as being in the way where he was stayed by the Lords speciall commandement and forbidden to goe into Egypt 3. Beside Ab. Ezra affirmeth that from Canaan into Egypt is not above ten dayes journey But Philo lib. de vita Mosis writeth that the utmost bounds of Canaan are but three dayes journey from Egypt which seemeth to bee more probable for the other way which the Israelites went from Horeb to Cadesh barnea to fetch a compasse by the mountaines of Edom was but an eleven dayes journey Deut. 1.2 4. This also doth further appeare because the other way which the Israelites tooke was thorow the great and terrible wildernesse Deut. 8.16 thorow the which if the Lord had not beene their guide they could not have found the way in comparison whereof the other was the more compendious and easie journey Ex Pererio QUEST XIII Why the Lord consulteth to prevent dangers Vers. 17. FOr God said lest the people repent when they see warre God could if it had pleased him have carried his people the neerest way even thorow the middest of their enemies country but God doth not alwayes shew his omnipotency and extraordinary power whereas ordinary meanes may be used 1. Because the Lord where no necessity is will not infringe the law of nature and ordinary course of things which he hath set Non sunt sine necessitate multiplicanda miracula Miracles are not to be multiplied without cause Pellican 2. Rationem sequi voluit quae populi infirmitati esset commodior Hee would follow a way which was best agreeable to the infirmity of the people Calvin who could not so well depend immediatly upon God as when they saw ordinary meanes before them 3. And by this the Lord shewed the tender care which he had over his people omitting nothing for their good Calvin 4. And this was done to teach us that wee should in every enterprise follow the ordinary course and use the meanes appointed Iun. as Augustine well collecteth upon this place Hinc ostenditur omnia fieri debere quae consilio rectè fieri possunt ad evitanda qua adversa sunt etiam cum Deus apertissimè adjutor est Hereby it is shewed that all things ought to be done which can be well compassed by counsell to avoide all dangers yea when God apparantly helpeth quaest 40. in Exod. So Moses though God were their guide yet is desirous of Hâ—babs company to direct them their way in the wildernesse Numb 10.29 And for the same cause they sent spies before to search out the land Deut. 1.22 when as notwithstanding they were assured that the Lord would give them that land Iun. QUEST XIV Whether the like danger of warre feared with the Philistims did not befall the Israelites with Amaleke LEst the people repent when they see warre 1. The Lord speaketh here doubtfully not that hee was ignorant what would fall out but he speaketh after the manner of men taking upon him the person of a wise man as consulting prudently and providently to meet with all occurrent dangers As also by this manner of speech shewing that there is no repugnancy betweene Gods prescience and mans free will in such things that there is no necessity imposed upon it Thostat 2. But it will be objected that this inconvenience fell out in their other journey for the Amalekites did encounter with the Israelites For answer whereunto it is to be considered that the case is much unlike betweene that battell with the Amalekites and the encountring of the Philistims 1. Because the Philistims would presently have set upon them but they did not meet with the Amalekites till forty dayes after their departure out of Egypt for the next mansion or staying place when they went from Rephidim where Amaleke fought with them was in the wildernesse of Sinai Numb 33.15 and to Sinai they came 47. dayes after their comming out of Egypt for in the third day after which was the 50. day the law was given them in Sinai 2. Before they had this combat with Amaleke they had experience of Gods assistance both in the destruction
feare of the people vers 1. 2. The crying of the people unto God vers 10. 3. Their murmuring and expostulating with Moses because hee had brought them out of Egypt amplified both by their present feare of death and their former foolish prediction in Egypt vers 11 12. 4. The confident answer of Moses wherein he exhorteth them not to feare with a promise of deliverance and destruction of the Egyptians grounded upon Gods assistance vers 13.14 In the second part there is first the counsell of God to Moses containing both a commandement that they should goe forward vers 15. and a promise both of the safe passing of the Israelites thorow the red Sea with the instrumentall meanes prescribed the stretching out of Moses hand with the rod over the Sea vers 16. and the destruction of their enemies with the end thereof Gods glorie vers 17. and the effect the confession and acknowledgement by the Egyptians themselves of Gods power vers 18. 2. The performance and execution followeth first on the part of the Israelites where the causes are expressed of their safe conducting thorow the Sea both the principall Gods presence and working testified by the removing of the cloud vers 19.20 and the instrumentall either voluntarie in the stretching out of Moses rod or naturall which was the East wind vers 21. then is expressed the manner of their passing thorow the Sea vers 22. Secondly the other part of Gods promise is effected concerning the Egyptians where we have first the occasion the pursuit of the Egyptians vers 23. 2. The causes of their subversion first the hand of God upon them in striking them with feare and taking off their chariot wheeles vers 25. with the efficient thereof the Lord looked toward the host of the Egyptians vers 24. and the effect the flight of the Egyptians vers 21. Secondly the returning of the waters with the principall cause the power of God in commanding the instrumentall cause the ministerie of Moses Thirdly the effect followeth Pharaoh and his host are drowned vers 28. 3. The events follow first the saving of Israel in passing safe thorow the red Sea vers 29. Then the overthrow of their enemies whose carkasses they saw upon the Sea banke vers 30. Lastly the people beleeve God and reverence his minister Moses with the cause thereof the beholding of the great power of God vers 31. 2. The divers readings Vers. 2. Campe before the streits of Chiroth I. Piscat not before Pihahiroth A.P.B.G. cum cater for pi is here no part of the proper name as is evident Numb 33.8 where pi is omitted mippeâ—e hachiroth from the face or sight of Hachiroth where also Ha is the article prefixed no part of the name as the Septuagint read Eroth and the Chalde in that place Hiroth Vers. 5. and 11. What is this that we have done I.C.V. rather than why have we done this A.P. cum cater as Gen. 42.28 What is this that the Lord hath done unto us Vers. 9. All the horses and chariots of Pharaoh B. G. cum cater rather than the chariot horsemen I. for seeing the horses were the chiefe strength of the chariots who had not every one a rider but chariot men to guide them the originall word and sense is better retained Vers. 12. Is not this the thing that we said unto thee V. or did we not tell thee this thing B.G. is not this the word or saying I. cum caeter dabar signifieth both a word or thing their meaning is that the thing now answereth to their words then Vers. 17. And concerning me behold I will harden I. Piscat rather And I behold I will harden B.G.A.P. cum caeter vaani and I. He the nominative case is put absolutely though in this place it agree with the construction following yet elsewhere it doth not as Gen. 17.4 And I behold my covenant is with thee where unlesse it be read concerning me or some such word supplied the nominative case I will not agree with the sentence following Vers. 30. And the Israelites saw the Egyptians dead upon the Sea banks B.G.C.V. cum caeter rather than the Israelites saw the Egyptians dying in the Sea banke I. that is the Israelites standing upon the banke saw the Egyptians dying in the Sea for the word meeth signifieth dead rather than dying as chap. 12.33 we are all meet him dead men and the Hebrew comma or imperfect distinction at Egyptians sheweth that the last words on the shore are referred to the Egyptians dying not to the Israelites beholding and further the preposition ghal signifieth on or upon rather than in and the Sea useth to cast up the dead bodies on the shore Also if the Israelites saw the Egyptians yet alive how should Moses speech be true that they should never see them againe vers 13. that is alive 3. The Explanation of doubtfull questions QUEST I. Of the place where they are commanded to pitch Vers. 2. THat they returne and campe before the streits of Chiroth 1. The reason why they are bid to returne or turne aside was as is shewed before chap. 13.17 because the Lord would not have them goe thorow the Philistims countrie 2. They are commanded to campe in a most incommodious place where they were hemmed in on every side betweene the Sea before them and on one side the Tower or Citie Migdol which was the Citie Hero a Garison of the Egyptians and the mountaines on the other side so that they had no way to passe but by the straits whereby they entred and so to returne upon the face of the enemies that pursued them Iun. Iosephus 3. This Chiroth were certaine craggie mountaines which run along unto the hill Casius Iun. and reach even to the Sea Iosephus which might be so called either of Chur because they were full of dens and caves or of Charath which signifieth to cut of the craggie rocks that seemed as hewne or cut Calvin 4. Baalzephon was a certaine plaine neere unto the Sea where the Idoll so called of the place was worshipped which hath the name of espying or looking there might be some watch Tower to observe the wayes that they might bee safe for the travellers Simler QUEST II. Why the Lord would have them pitch in so discommodious a place Vers. 3. FOr Pharaoh will say of the children of Israel 1. The Hebrewes thinke that the Egyptians had great confidence in this Idoll Baalzephon whereof they had this opinion that hee could fetch againe fugitives that were run away and that therefore they hearing that the Israelites were inclosed there thought them to bee in sure keeping of the Idoll Ex Simler But there is no such cause here touched the onely reason that moved Pharaoh to pursue them was to take advantage of the place thinking they were so hemmed in that they could by no meanes escape 3. The Egyptians might have pursued and overtaken them if they had pitched elsewhere
had beene the worke of the winde the waters would have beene driven all one way and the wind could not have so parted the waters as to make a way in the midst beside if the wind had caused it then when the wind ceased they would have returned againe but so did they not till Moses lift up his rod againe wherefore it was the Lords miraculous worke beyond the power or strength of any creature 3. Yet it pleased the Lord to use this creature to shew his power over all things which he hath made Calvin and this winde served not for the dividing of the water but rather for the drying of the ground after the waters were parted Cajetan QUEST XIII At what time of the night the Sea was divided NOw at what time the Sea was thus divided it may be thus gathered 1. It is evident that this was done in the night because the fierie cloud did give light onely in the night as it did now vers 20. and it was darke among the Egyptians 2. Whereas they used to divide the night into foure parts which they called watches of the night after the phrase of militarie discipline giving unto each watch three houres it seemeth also that the Sea was thus parted in the first watch in the beginning of the night for after the fierie cloud had changed his place Moses presently stretched his hand upon the Sea vers 21. 3. But whereas Pererius thinketh that it was past midnight in the beginning of the third watch before the Israelites descended into the Sea and that they staied on the shore till the wind had dried the ground for them to goe on which he thinketh was ceased before they entred for otherwise the wind would have beene troublesome unto them this his opinion seemeth improbable 1. As soone as the Sea was divided and a way made for the people it is like they followed and staied not on the shore because the Egyptians still pursued them they would therefore slacke no time 2. The Lord bid Moses that they should goe forward vers 15. it is like then they staied not five or six houres on the shore 3. The East wind did blow all night vers 21. therefore it was not laid before the Israelites went in for after that the Egyptians wheeles were taken off vers 25 as may be conjectured by the violence of the wind 4. Neither was this wind discommodious to the Israelites the walles of the water might keepe it from them or the Lord knew how to qualifie it toward them and to turne the rage thereof upon their enemies 5. Neither needed they to stay so long till the ground were dried for them hee that could make a way in the water for them to passe could also prepare the ground 4. Neither was it so long as Pererius imagineth before the Egyptians entred after the Israelites as about the end of the third watch which was toward the morning for seeing in the beginning of the fourth watch the Egyptians were overwhelmed by the returning of the waters vers 24. and before that the Egyptians were gone into the midst of the Sea vers 23. we must allow them more than two or three houres to reach so farre into the Seaâ—â— it may therefore rather be supposed that the Israelites going in in the first watch the Egyptians might follow them in the second for they were not farre from them as vers 9. it is said that Pharaoh and his host overtooke them camping by the red Sea and they were so neere that the Lord caused an extraordinary darknesse among the Egyptians to keepe them from the Israelites vers 20. QUEST XIV Whether one way were made in Sea or twelve for every tribe one FUrther it is a question whether there were one onely way and path made for the Israelites in the red Sea or for every severall tribe a severall way so that in all there should be twelve divisions of the red Sea for the twelve tribes Origene in his homilie upon this place writeth that this was an ancient tradition among the Hebrewes quod propria unicuique in mari aporta est via That every tribe had a peculiar way made for them in the Sea To this opinion subscribeth Thostatus divisum esse mare in duo deciâ— sectiones pro numero tribuum That the Sea was divided into twelve parts according to the number of the tribes Ab. Ezra upon this Chapter testifieth that this was an ancient tradition amongst them and Epiphanius Heres 64. This opinion both Origene and Thostatus doe ground upon that place Psalm 136.13 Which divided the red Sea into divisions Secuit mare in segmenta as Iun. translateth But Thostatus doth fully answer this objection that here the word translated divisions or parts in the plurall is so used according to the phrase of Scripture that useth the plurall sometime for the singular or else they are called divisions because of the greatnesse and largenesse of the division which sufficed as if there had beene many Cajetanâ— also addeth that they are called divisions in respect of the Sea which was divided into two parts Nam una incisio plures facit incisiones For one incision maketh many incisions as he giveth instance of a loafe being cut or divided with one cutting there are made two parts So the red Sea with one division was parted in twaine Origene urgeth also that place Psalm 68. There was little Benjamine with their ruler and the Princes of Iudah with their assemblie the Princes of Zebulon and the Princes of Neptalie whence he would inferre that all the tribes went thorow the Sea in their order But this may rather be referred to the publike and solemne thanksgiving afterward as mention is made of the singers and players of Instruments that went before vers 25. then to their marching thorow the Sea And the Prophet seemeth rather than both to describe the manner of their publike thanksgiving in the Sanctuarie as vers 24. They have seene O God thy goings in the Sanctuarie And he speaketh of those times when Benjamine in respect of the slaughter at Gibeah Iudg. 20. and of the civill warres with the house of David and with Iudah was much wasted that it was a small tribe in respect of the rest 2. Wherefore it is more consonant and agreeable to the Scripture that there was but one way made thorow the red Sea for the people to follow 1. Because if there had beene twelve sundrie paths it would have much amplified the miracle and it is not like the Scripture would have beene silent therein yea the Scripture affirmeth the contrarie that there was but one way made for all Israel as vers 12. The waters were a wall unto them on their right hand and on their left hand which sheweth that the water stood up betweene them but on two heapes and they walked betweene them 2. Divines doe hold that miracles are not to be multiplied without cause seeing then that one large
purpose not to returne convey much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta
thrir necessarie use as Tertullian calleth it Aquam comitem the water that did accompany them but this cannot be admitted for afterward Moses smote a rocke in another place Numb 20. and in another place they digged a well for water Numb 21.17 which needed not to have beene done if the water still followed them 3. Neither yet is it like that this water did onely satisfie their present necessity in that place Osiander For it came forth abundantly and so ran along and if in that place onely it had refreshed them that whole circuite being barren and drie they should oft soone againe have beene in distresse for want of water 4. Therefore I condescend to their opinion that thinke this was not Vnim diâ—i beneficium a benefit for one day or place but that they had use of this water afterward in their journeye Bâ—za 5. But whether this river or streame runneth still to this day and watereth all that valley which before was drie as Tostatus thinketh quast 3. I leave as doubtfull thinking rather that it ceased as the Manna did being appointed onely for a supplie of their present necessity QUEST XI What nation the Amalekites were and how they set upon Israel Vers. 8. THen came Amalek 1. The singular number is here put for the plurall Amalek for the Amalekites for one man could not bid battell to a whole host Tostat. 2. Amalek the father of this nation was the sonne of Eliphaz the sonne of Esau by his concubine Timna Gen. 36.12 Mention is made of the countrie of the Amalekites in Abrahams time Gen. 14.7 but that is by a prolepsis the countrie is called by that name which it had when Moses writ that storie not when these things were done Simler 3. Some take these Amalekites to bee the same with the Ismaelites and Saracens Gloss. ordinâ—r They rather belonged to the Idumeans or Edomites but dwelled apart from them in a part of Arabia by themselves Tostat. They inhabited the region Gobolitis and the citie Para Ioseph lib. 3. cap. 2. They are thought to be the same with the Arabians called Autai Zeigler 4. The manner how Amalek set upon Israel is declared Deut. 25.18 how they set upon the hinmost of them the tayle of the armie where followed the women and children when they were faint and weary whereas it had beene their part rather to have met them with bread and water Like as Shemei cast stones at David and railed upon him being already afflicted and pursued of his wicked sonne and as the Jewes insulted over Christ hanging in torment upon the crosse and gave him vineger and gall to drinke Marbach 5. These Amalekites were the first of all nations that set upon Israel when they came out of Egypt And therefore Balaam thus prophesieth of them Amalek the first of the nations his latter and shall be destruction Numb 24.20 As they were the first that assaulted Israel so their destruction should not be behind Ferus 6. Twice did the Amalekites encounter with Israel once by stealth striking the hinmost of them and this was in Rephidim another time they fell upon them being joyned with the Cananites while Israel abode in Cadesh barneah Numb 14. Tostat. 7. This Amalek is not unfitly by some made a representation and lively image of Satan who lieth in the way to hinder all true Israelites in their way to the heavenly Canaan Gloss. interlin QUEST XII The reasons which moved the Amalekites to set upon the Israelites THe causes why Amalek did thus lie in waite for Israel were these 1. Some thinke they did it Vt paterna abdicationis ultâ—res essent to revenge their father Esaus quarrell for the losse of the birthright Calvin But this was no wrong offered to Esau seeing he sold his birthright and so willingly left it and this revenge rather belonged to the Edomites if there had beene any wrong done which were the right offspring of Esau whereas the Amalekites came by a concubine Simler 2. Some thinke that the Amalekites did it of envie to hinder them from the possession of Canaan their promised inheritance Marbach But it is not like that they had any such perswasion that ever they should conquer Canaan but yet it is very like that there remained some envie and hatred in them against the Israelites as there was in Esau toward Iacob 4. Therefore the Amalekites might feare their owne countrie lest the Israelites should set upon them and therefore combined themselves with other nations against them to prevent all danger Ioseph 5. As also they not onely enterprised this of a malicious but of a covetous mind also as it is the manner of the Arabians to rob and spoile those that goe by the way thinking to enrich themselves by the prey and spoile of the Israelites these were the causes which moved the Amalekites 6. But on Gods behalfe the reasons were these that he might exercise his people with new crosses lest through ease and idlenesse they might wax wanton Pelarg. That they might have experience of the goodnesse of God which still added benefits to benefits Ferus That they might by this meanes â—e made more expert and animated against their enemies whom they should afterward encounter Lyran. Tostat. And by this meanes the Israelites also were furnished and provided of armour and other necessaries by the spoile of the Amalekites Ferus Lyranus Marbach QUEST XIII Why Moses goeth not himselfe to battell but appointeth Ioshua Vers. 9. ANd Moses said to Ioshua 1. Moses goeth not himselfe to battell propter senium because of his age he was now 80. yeare old Ferus 2. And Quia novit officium suum spirituale magis esse quà m mundanum c. He knew that his office was spirituall rather than worldly Marbach 3. Hee therefore appointeth Ioshua in his place whose courage and faithfulnesse hee had experience of Tostat. As also because he was to bring the people into the land of Canaan and to fight the Lords battels it was fit that the people should be used and acquainted with his government and command Simler 5. As also Moses stayeth behind that he might attend unto prayer and use spirituall meanes whith he knew would more prevaile than all externall force Simler 6. Beside this doth notably shadow forth the excellency and preeminence of the Gospell before the law for by this that Ioshua and not Moses encountereth with Amalek and prevaileth against him was prefigured Quod non lex nos ab hostibus liberaret sed Iesus Christus That not the law could deliver us from our enemies but Iesus Christ. Ferus QUEST XIV Whether this Hur were the sonne of Caleb Vers. 10. MOses Aaron and Hur or Chur went up 1. The opinion of some is that this Hur was the sonne of Caleb and Miriam Moses and Aarons sister who they say was also called Ephrata whom Caleb married after his wife Azuba 1 Chron. 2.20 Contra. But this cannot be for divers reasons 1. Miriam was elder
make this the sense if thou doe as I counsell thee poteris aâ—dire pracepta Dei thou shalt have time to heare what God commandeth thee that is to consult with God which his leisure would not now permit him to doe Oleast Osiand 3. But this clause seemeth to depend of the first word â—m if so that the meaning rather is this if God doe approve this my councell Iun. Wherein appeareth the piety of Iethro that would not obtrude his councell upon Moses no otherwise than it should have the divine approbation Simler Calvin QUEST XXIV In what sense the people are said to goe quietly to their place ANd all this people shalâ— goe quietly to their place 1. Some take this to be the meaning that this order devised by Iethro was but to serve during the time of their travell but when they were come to their place that is to the land of Canaan then they should have Officers and Judges set in their Cities Ex Siml But Iethro in these words sheweth the present benefit which should redound unto them by this order both Moses should be eased of much labour and the people of their attendance 2. In these words therefore Iethro doth insinuate two things both that the people should dispatch their businesse whereas they were constrained before to goe home their controversies undecided because Moses was not at leasure to heare all and so they should goe home quietly Simler And againe they should not need to hang so long and give such attendance as they did Iun. For Moses should bee able to dispatch their greater causes which they brought unto him in time and their smaller controversies should be taken up at home Tostat. quast 8. QUEST XXV Whether these Officers were chosen by Moses Vers. 25. ANd Moses chose men 1. These Officers and Magistrates were taken out from the rest of the people by election so that the government of Israel was in respect of Moses Monarchicall for the supreme authority still remained in him but in respect of these inferiour Magistrates it was Aristocraticall which forme of government is so called because the best and most worthy are elected to rule and governe 2. Moses is said to have chosen them because he coÌ„nfirmed the peoples choice and admitted those whom they presented for so hee said unto the people Bring you men of wisdome c. and I will make them Rulers over you Deut. 1.13 For it was the safest way for the people to make choice of them because they were better knowne unto them and they would the more willingly obey them Tostat quaest 9. 3. Further whereas Moses saith Deut. 1.8 I am not able to beare you my selfe alone as though Moses himselfe first thought of this device it must be understood that after Iethro had given this councell unto Moses then he propounded it unto the people Genevens QUEST XXVI Whether these Officers were of equall authority or one subordinate to another Vers. 25. ANd make them heads over the people 1. It is not like that these Officers whereof some were set over thousands some over hundreds some over fifties some over tennes that they had their severall distinct regiments so that they which were not under one Officer as under the Ruler over ten were not also under his superiour Officer that was set over fifty for then if they had beene all of equall authority this distinction needed not to have beene that some were Rulers of thousands some of hundreds c. But it had beene better for them all to have beene of one sort as all over hundreds or tens and againe if these Officers had not beene subordinate one under another that inconvenience should not have beene prevented which Iethro intended to deliver Moses of trouble for by these meanes if the people might not appeale from one Judge to a superiour a multitude of causes still should have beene devolved to Moses 2. Therefore it is resolved that these Officers were one under another the Ruler of ten under the Ruler of fifty and he under the Centurion and this also under the tribune or millenary Officer so that there was none of the people which was not subject to a Ruler of ten or tithing man to a Ruler of fifty a Ruler of an hundred and a Ruler over a thousand And this subordination served to two purposes both for the Officers themselves that if any controversie fell out among them it might bee ordered by the superiour Judge and if the people found themselves agreeved with their tithing men and inferiour Officers they might appeale for redresse to their superiour Judges And so the appeale ascended from the Ruler of ten to the Ruler of fifty from the Ruler of fifty to the Centurion and from him to the millenary Judge or Tribune and thus their causes were decided before they came at Moses only the hardest and most difficult matters were reserved for his hearing and from him there was no further appeale Tostat. quaest 11. QUEST XXVII Of the difference betweene these Officers and the 70. Elders Num. 10. FUrther it is here to be considered that this institution of Officers which was brought in by the councell and advice of Iethro was divers from that order of 70. Elders which was instituted afterward by the Lord Numb 10. For they differ both in order of time these were appointed before they came to Sinai the other after they removed thence and in number these were many no doubt divers thousands the other onely 70. Iethro gave the advice for the choice of the first but the Lord himselfe of the other Their office also and administration was divers the seventy were the Councell of State which consulted only of the publike affaires of the Kingdome the other attended upon the private causes and suits of the people This difference betweene the Senators and Counsellers of State and inferiour Judges was observed in all well ordered Common-wealths among the Athenians Lacedemonians Romans and is to be seene in our State This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Senate of the Jewes which at the first consisted indifferently of men taken out of all the tribes six out of each of the eleven tribes the Levites excepted and the other foure to make up 70. were supplied by Levites and Priests to direct the rest This indifferent choice out of all the tribes continued untill the time of the Kings when the choice of these Elders was overruled by their authority then after the captivity because of the prerogative of the tribe of Iudah to whom the principality of right appertained most of the Elders were taken out of that tribe and so it continued till Herod dissolved that honourable and grave Senate of the Elders making havocke of them and putting most of them to death Iun. ex Ioseph Analys in Num. cap. 11. QUEST XXVIII At what time Iethro tooke his leave of Moses Vers. 27. AFterward Moses let his father in law depart c. 1. Some thinke that
to give hereof an example in the second verse the first word anochi hath in the last syllable above the head the accent tiphra and under munach Iehovah the second word hath only munach under the last syllable but it serveth insteed of two zakeph above and tiphra below the third word hath atnach below and zakeph the lesse above the fourth hath darga beneath and makkaph on the side The fifth hath in the third syllable thebir and kadmah The sixth hath kadmah above and merca beneath the seventh hath tipher beneath and geresh above the eighth hath beneath merca and munach the last word in the verse hath rebiah above and silluk beneath And the like may be observed in all the other verses saving the three before excepted the 7.12.17 The reason thereof is this because these three verses have no dependance of the other but the 2 3 4 5 6. containing the two first Commandements have some similitude and coherence together So have the 9 10 11. which all belong to the fourth Commandement likewise the 13 14 15 16. containing the 6 7 8 9. Commandements which all concerne the generall duties to be performed to all sorts of men whereas the 5. Commandement in the 12. verse prescribeth speciall duties toward our superiours Iunius in Analys QUEST XV. Why this preamble is set before I am Iehovah thy God Vers. 2. I Am Iehovah thy God 1. This is the preface or preamble to the Commandements as is before shewed quest 1. which sheweth both what right the Lord had to injoyne lawes unto his people and why they were bound to obey it consisteth of three arguments taken from the Majesty of God hee is Iehovah from the grace of the covenant thy God and from the benefit of their deliverance out of Egypt Iun. 2. Iehovah is a name taken from his essence signifying that hee hath his being of himselfe and that all things have their being from him Elohim is a word shewing his power and omnipotencie that as this name being sometime given unto Angels and great men in earth sheweth a kinde of competent power according to their nature and place so being given unto God it insinuateth his absolute and unlimited power in heaven and in earth Simler 3. These two titles given unto God Iehovah Elohim the one signifieth his nature Iehovah the other his excellence Elohim God But Tostatus will have God to signifie his nature and Iehovah his excellency but he is deceived herein because he followeth the Latine text which translateth Iehovah Dominus Lord whereas Iehovah doth not betoken his Lordship and dominion but his eternall essence and being in which sense hee calleth himselfe Eheje I am Exod. 3.14 Then like as men are described by two names one of their nature the other of their dignity as when we say Iacobus Rex King Iames the one sheweth his naturall state and condition the other his dignity So the Lord here doth give himselfe two names one expressing his nature the other his prerogative and excellency And in that he is called God it is more than if any other attribute as just wise mercifull nay if all his attributes were given him together for all these are comprehended in the name God Sunt aliquid de perfectionibus latentibus in illo pelago infinitâ— c. For all these titles and epithites are but a part of those perfections which lye hid in this great Sea imported by the name God Tostat. qu. 2. 4. Hee is Deuâ— per creationem God by right of creation as well of the Israelites as of all other people in the world but Tuus per specialem appropriationem Thy God by speciall appropriation Lyran. He was their speciall God both because Deus specialiter accepit hanc gentem ad se had specially taken this nation to himselfe and for that specialiter ipsi susceperunt cum Deum colendum they specially tooke him to be their God to worshâ—p Tostat. quaest 2. QUEST XVI Why their deliverance out of Egypt is here mentioned Vers. 2. OVt of the land of Egypt out of the house of bondmen 1. Oleaster taketh it literally that the Israelites in Egypt were put into houses with slaves and bondmen and not with free men But the Israelites did inhabite together and were not alwayes as slaves kept in prison therefore Egypt it selfe is by a metaphor compared unto a prison house or house of bondmen for as they used their captives and slaves by day to grinde in their mils Exodus 11.5 as the Philistims served Sampson Iudg. 16.21 and in the night shut them up in dungeons and prisons chap. 12.29 So the Israelites thorowout all Egypt had beene kept in miserable bondage chap. 1.11 So that all Egypt was as a prison house or house of bondmen unto them Iun. 2. This their deliverance out of Egypt was worthy to be remembred First because they were delivered from so cruell bondage in which respect it is called the iron fornace of Egypt Deut. 4.20 Secondly because such a great multitude were partakers of it Thirdly it was lately done and yet fresh in their memories and therefore it ought to move them the more Tostat. quaest 2. Beside in this their deliverance the Lord shewed his great love to his people and his great power in doing such wonderfull workes in Egypt for their cause as were never seene in the world before Simler 3. God maketh mention of this deliverance out of Egypt because it was lately performed for the Lord useth especially to remember those benefits which were neerest and new rather than those which were remotest and furthest off As in Abrahams time he was called the most high God Creator or possessor of heaven and earth Gen. 14.19 Afterward when he had revealed himselfe to the Fathers he is named the God of Abraham Izhak and Iacob Gen. 28.13 Then after the deliverance of Israel out of Egypt the Lord calleth himselfe by that In the time of the Prophets and after when Israel was redeemed out of the captivity of Babylon the Lord stileth himselfe by memoriall of that benefit as the Prophet Ieremy saith Behold the day is come saith the Lord that it shall be no more said the Lord liveth which brought the children of Israel out of the land of Egypt but the Lord liveth that brought the children of Israel out of the land of the North Ierem. 16.14 15. And after our Saviour Christ was come the Redeemer of mankinde then the Lord is called the Father of our Lord Iesus Christ. Lippom. 4. This reason taken from their corporall redemption though it concerneth not us yet we are more strongly bound to obedience by our spirituall redemption purchased by our Lord and Saviour Christ Jesus as Origene excellently noteth Ergo dicitur tibi qui per Iesum Christum existi de Aegypto de domo servitutis â—eductus es non erunt tibi dii alieni praeter me Therefore it is said unto thee which through Iesus Christ art
know anothers necessitie so do not the Saints departed this life Isay 63.16 Abraham is ignorant of us and Israel knoweth not us and they might as well inferre thus The Saints alive doe one instruct and teach another Ergo much more the Saints departed 2. Their charitie is seene in that they doe in generall long to have us joyned with them in that blessed estate though in particular because they know not our wants they cannot wish our supplie 3. And though it be granted that this communion is in charitie this proveth no particular intercession made by them for us but as we in generall give thanks in earth for their peaceable departure and deliverance from the miseriâ—s of this life So they in generall desire that we may be partakers of the same blessed rest with them 4. Wee request the living to pray for us because they are present with us but the dead are absent and heare us not it may as well be inferred from hence that we may also consult with the dead and aske counsell of them which is directly forbidden Deut. 18.11 4. Argum. Absolom could not bee admitted to his fathers presence till Ioab had mediated for him and Bethshaba Salomons mother entreated for Adoniah So it is necessarie to have mediators to come unto God Answer 1. We have also one sufficient Mediator Christ Jesus who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either the Prince is ignorant of our affaires or his affection estranged yet it is not so with God who knoweth all things and the love of Christ toward us exceedeth the love of all other inferiour mediators which men can seeke unto 3. The example of Bethshaba is unfitly alleaged for shee obtained not her suite 5. Argum. Invocation of Saints is warranted by the Scripture 1. Gen. 48.16 Iacob saith concerning Iosephs two sonnes Let my name be named upon them 2. Iob 5.1 Eliphaz saith to Iob Call now if any will answer thee and to which of the Saints wilt thou turne thee 3. Praise the Lord in his Saints Psal. 150.1 4. Ezeâ—h 22.30 I sought for a man among them that should make up the hedge and stand in the gap before 〈◊〉 c. but I found none Answer 1. Iacob meaneth by that phrase that they should be called by his name and counted as his children as the same phrase is used Isai. 4.1 seven women shall take hold of one man and say c. Let thy name be called upon us who will say that they prayed to their husband they desire to be called by his name 2. Though that had beene Eliphaz meaning that Iob should have made some of the Saints departed his patrones yet because Iobs friends maintained an evill cause and afterward are reproved of God for it all that they say is not to be justified but that is not Eliphaz meaning he speaketh of the Saints and righteous living to see if Iob could finde among any of them a patrone to defend his cause 3. The place in the Psalme is to be read Praise God in his Holinesse Iun. Or in his Sanctâ—ariâ— Vatab. Neither doth it follow because God is praised in his Saints therefore wee are to pray to Saints as it followeth in the next words Praise him in the firmament will they have also the firmament prayed unto 4. That place in Ezechiel is understood of men living not of the dead 6. Argum. The honour given unto the Saints redoundeth unto Christ as he saith Matth. 25.45 In as much as yee did it unto one of the least of those ye did it unto me Answ. Our Saviour speaketh of his members living here upon earth to whom we are to extend our charitie not of the dead and of such honour as is due unto the Saints not of that which is due unto God for to give that to any creature were not to honour but dishonour God 7. Argum. Many miracles have beene done at the tombes and sepulchers of the dead where prayers are made therefore God is well pleased that they should be prayed unto Answer 1. The argument followeth not so by the touching of Elishaes bones one that was dead was restored to life this was to confirme their doctrine and propheticall calling 2. Many of those miracles are fained and small credit is to bee given unto them 3. Some of them were wrought by the operation of Satan to deceive as the Lord warneth his people to take heed of such false Prophets which shew signes Deut. 13. And S. Paul saith That Antichrist shall come by the power of Satan c. in lying wonders Among the Gentiles such miracles and wonders also were wrought This may suffice for an answer to their reasons Our arguments follow Reasons out of Scripture disproving the invocation of Saints 1. THere is neither precept nor example extant in Scripture to warrant the invocation of Saints the Scripture sendeth us to God Call upon me in the day of trouble and our Saviour teacheth us to pray to his Father Our Father In matters of doctrine an argument drawne negatively from the Scriptures doth conclude strongly 2. The Saints know not our affaires Abraham is ignorant of us Isai. 63.16 they are not present to heare us they are at peace their soules rest under the Altar Revelat. 6. they doe not know our hearts therefore they are not to be prayed unto all these things are requisite in them to whom we should offer our prayers But they say that the Saints in the divine essence as in a glasse doe behold our affaires Contra Whether doe they behold all or what it pleaseth God to shew them not the first for they know not the time of the comming of Christ to judgement if the second then God must first be prayed unto to reveale our affaires unto them were it not then much better for us to goe the next way unto God 3. S. Iohn saith We have an Advocate with the Father Iesus Christ the righteous 1 Ioh. 2.8 We need then no other Advocates for we have greater cause to doubt of the love and inclination of the Saints toward us than of the love of Christ. 4. Christ biddeth us aske in his name and promiseth we shall receive Ioh. 16.24 Then are prayers made to others superfluous seeing by Christ we are promised to obtaine our requests 5. There is none other name under heaven than Christs whereby wee must be saved If we have salvation in Christ then all other good things It is the Apostles reason If God gave his Sonne for us How shall he not with him give us all things also Rom. 8.32 6. This invocation of the Saints maketh a way for superstition and Idolatrie for so the Heathen did invocate the name of the dead and place them in the number of the gods erect Temples and Altars and consecrate festivall dayes unto them 7. God onely is to be worshipped invocation is a part of the divine worship
to cure and heale the diseased as our Saviour healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1.
lawes which were instituted before Moses are immutable and perpetuall but such was the institution of the Sabbath Answ. The proposition is not true for the fathers before Moses used to offer sacrifices Circumcision was given to Abraham even from the beginning there was a difference betweene cleane and uncleane beasts and yet all these being types and figures of things to come are abrogated by Christ. Simler 3. Object The lawes given before mans fall in the state of his innocencie could bee no types of the Messiah being not yet promised and therefore they doe bind all Adams posteritie such was the sanctifying of the Sabbath Answ. 1. Such lawes the ground whereof was printed in the soule of man in the creation as are all morall precepts are perpetuall but not all in generall given unto Adam as was the prohibition to eat of the tree of life Vrsin 2. But it may be further answered that the Sabbath was not instituted before mans fall for he is held to have fallen upon the sixth day the same day wherein he was created as it is at large handled in that question upon the 3. of Genesis 3. This law of sanctifying the Sabbath in substance remaineth still though the ceremonie of the day be changed 4. Object The keeping of the Sabbath is called an everlasting covenant Exod. 31.16 it is therefore to remaine for ever Answ. 1. So Circumcision is called an everlasting covenant because they were to continue till the comming of the Messiah and so long as the Common-wealth of Israel continued to them it was perpetuall but now their state being dissolved the covenants made with them are expired also Simler 2. It is called everlasting in respect of the signification and substance thereof our rest in Christ and so it remaineth still and shall for ever as the Kingdome of David in the Messiah shall never have end Vrsin 5. Object The reason and cause of the law is immutable namely the memoriall of the creation therefore the law it selfe also and seeing the knowledge of the creation is necessarie so also is the symbole and monument thereof the celebration of the seventh day Answ. 1. The cause or reason of a law being immutable the law it selfe also is immutable if it bee so tied unto the law as that it cannot stand if the law be changed but so is it not here for the creation may as well be remembred upon another day as upon the seventh Vrsin 2. All the sacrifices and ceremonies of the law were symboles and signes of necessary things as Circumcision the paschall Lambe of the Circumcision of the heart and of the Messiah which things remaine still but the symboles are abolished Simler Now then that Christians are not bound unto the Jewish Sabbath it is evident by these reasons 1. By the doctrine of the Apostles Galath 4.10 You observe dayes and moneths times and yeares I am in feare of you lest I have bestowed upon you labour in vaine and by name S. Paul speaking of the Sabbaths saith They were shadowes of things to come but the bodie is in Christ Coloss. 2.16 2. The Apostles by their example shewed that the Jewish Sabbath was determined for they began to keepe the first day of the weeke Act. 20.7 and 1 Cor. 16.2 3. All types and shadowes were but to continue untill the bodie came which was Christ but the Sabbath was one of those shadowes 4. The Sabbath was a note of cognizance and a worke of distinction and difference betweene the Israelites and other people which difference and partition is now taken away in Christ for now there is neither Jew nor Grecian but all are one in Christ Galath 4.28 Ex Vrsin In Gregories time there were Qui die Sabbati aliquid operari prohiberent which did prohibite to doe any worke upon the Sabbath or Saturday whom he refelleth thus Quos quid aliud nisi Antichristi praedicatores dixerim c. whom what else should I call than the preachers of Antichrist who when he commeth shall cause both the Sabbath and the Lords day to be kept without doing any worke for because he shall faine himselfe to die and rise againe hee shall cause the Lords day to be had in reverence and because he shall compell them unto Judaisme he shall likewise command the Sabbath to be kept And thus he concludeth Nos quod de Sabbato scriptum est spiritualiter accipimus c. We spiritually observe that which is written of the Sabbath for the Sabbath signifieth rest Verum autem Sabbatum Redemptorem nostrum habemus and we have our Redeemer and Saviour our true Sabbath 2. Cont. Against the Iewes carnall observing of the Sabbath BEside this that the Jewes would enforce upon us their Sabbath they have another errour in the manner of keeping their Sabbath which they solemnize in taking their ease in eating and drinking and giving themselves over to all pleasure and licentiousnesse for as Burgensis reporteth of them The Jewes thinke they are bound upon every Sabbath to eat thrice that is one dinner and two suppers and in so doing they shall escape the punishment of hell Burgens addition 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calfe in eating and drinking and rising up to play God will not be so served 2. The way to Paradise is a strait and narrow way by many afflictions we must enter into the Kingdome of heaven not eating and drinking and taking our pleasure 3. Augustine saith Quanto melius foeminae eorum lanam facerent quà m in neomeniis saltarent How much better might their women spinne than dance in their new moones Tract 4. in Ioan. 4. Chrysostome also thus proveth that the Sabbath is not â—tii but spiritualis actionis materia not an occasion of idlenesse but of spirituall exercise because the Priests were by the law upon that day to offer double sacrifice but if it were a day of ease Oportebat Sacerdotem omnium maximè otium agere it was meet that the Priest most of all should take his ease then Concion de Lazaro 3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest AGaine the Jewes were superstitiously addicted to the corporall rest which they would not breake upon any occasion as our Chronicles doe make mention of a Jew that being fallen into a jakes refused to be taken out thence upon their Sabbath day and the next day being the Lords day the Governour would not suffer him to be pulled out upon that day because it was the Christians Sabbath and so the wilfull Jew there perished Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day therein imitating the Jewes as Gregorie in the fore-cited place writeth how some did forbid any to wash themselves upon the Lords day whom he thus confuteth 1. Si pro luxu animi ac voluptatis quis lavari appetit c. If any man
cast by false witnesses even against his knowledge should be free then Pilate who condemned Christ being by false witnesse and the malice of the Jewes accused whom he knew to be an innocent man giving this testimonie of him I find no fault in him at all Ioh. 19.4 should notwithstanding herein have beene without fault Therefore upon these reasons the former conclusion of Lyranus standeth sound and good that a Judge sinneth in giving sentence against the innocent condemned and cast by false evidence if hee in his conscience knew him to be innocent And that he ought rather in this case to give over his office and dignitie if there be no other way to deliver the innocent rather than to be guiltie of his bloud QUEST XIV A Iudge is not bound of his knowledge to condemne a man not found guiltie in publike judgement BUt as the Judge is bound in conscience to deliver the innocent whom he knoweth so to be that yet is found guiltie through malice and envie notwithstanding it dâ—th not follow that hee should likewise condemne him that is cleared in publike judgement whom he knoweth in his private knowledge to be guiltie of the crime as of murther adulterie whereof he was accused but by favour and partialitie acquited and the reasons of this difference are these 1. The law is more readie to spare than to punish to extend favour than to shew rigour according to that rule in the law Odia restringi decet favores convenit ampliari Hatred is fit to be restrained and fafour to be enlarged Tostat. 2. In condemning a man of his owne knowledge he doth more than in dismissing the innocent for here he doth not absolve him by any sentence but onely suspendeth the sentence of condemnation and giveth over his place rather than he will give sentence against him but here he giveth sentence against the other 3. If he should condemne any upon his private knowledge onely he should doe it as a private man but so he hath no power to condemne Lyran. 4. Yet the Judge knowing the partie accused to be guiltie may by some meanes so worke and give such direction that his wickednesse may be found out but of his owne knowledge without further processe or evidence in judgement he cannot condemne him whom he knoweth to be guiltie QUEST XV. What a dangerous thing it is for a Iudge to take gifts Vers. 8. THou shalt take no gift 1. That is the Judge when any cause of his is in hand who bestoweth the gift upon him otherwise for the Prince or Magistrate to take a present or gift of acknowledgement which the subjects and inferiours doe offer to shew their dutie and thankfulnesse it is not here forbidden nay those wicked and unthankfull men that brought Saul no presents are reproved 1 Sam. 10.27 Osiander 2. And a difference is to be made betweene Judges and Advocates for these may safely take their fee so they exact not more than is due unto them because both they have not their set stipends as Judges have and beside they are but pleaders not givers of sentence and so the danger is the lesse whereas Judges have their certaine solarie appointed them and in their sentence definitive the cause standeth or falleth Tostat. 3. This also must bee understood of extraordinarie and unusuall gifts for inferiour Judges have by order certaine fees allowed them in every cause which they may safely take in some places they have publike allowance maintenance and revenues wherewith they ought to be contented as Nehemiah was allowed the bread of the Governour though he tooke it not chap. 5.15 4. And not he only which receiveth silver and gold sed etiam qui propter landom judicat male munus acciple c. but he also which for praise doth judge unjustly receiveth a reward August And there are three kindes of taking of gifts munus à corde est captata gratia à cogitatione c. there is a gift from the heart when a man thinketh to winne favour munus ab ore a gift from the mouth in praise and commendation munus ex manu a gift out of the hand by receiving of a reward Gregor QUEST XVI Whether all kinde of gifts are unlawfull 1. SOme thinke that all gifts are not unlawfull which are given to Judges and they make this difference some gifts are for gaine and lucre as silver gold and such like some are for meat and drinke and these were by some Lawes allowed to be taken especially after sentence given And these circumstances further they would have considered in gifts 1. Who giveth if the rich to him that is poore it is so much the more suspicious 2. The quantity of the gift if it be but small it is not like to corrupt the minde and therefore Tostatus saith Ecclesia Romana non consuevit in his interpretari accipientem delinquere vel donantem The Church of Rome useth not to interpret that the giver or taker offend in these small gifts But it is no marvell that their Church which loveth gifts so well according to the saying Omniae venalia Romae All things are saleable at Rome doth give such a favourable interpretation of bribery 3. The time of giving must be considered if one give unto him in his necessity it is not presumed that he did it to corrupt his mind as to releeve his want Tostat. As though it be not so much more like to corrupt the Judge when he receiveth a gift in his great necessity 2. Therefore this text seemeth to condemne all gifts great or small given to whomsoever rich or poore and whensoever being given to obtaine favour in their cause for a generall reason is given because all such gifts doe blind the eyes and judgement of the wise which are here called the seeing and as the word ghiver in piel signifieth doe not only blind but pull out their eyes as in the same mood it is said Ierem. 52.11 That the King of Babel put or pulled out the eyes of Zedekiah Oleaster And in another sense the word ghur signifieth evigilare to awake so gifts cause the eyes of the prudent to awake and attend upon the unrighteous cause Oleaster But the other sense is more fit here they are said to blind their eyes either that their judgement being corrupted they see not what is just or right as lovers are blinded in that which they love or though they see what is just yet they are turned by gifts to give wrong judgement against their owne conscience Simler These gifts also pervert the words of the just their heart also is first perverted but mention is made of words because principalis subversio c. est in verbis Iudicis the principall subversion and overthrow of the righteous cause is in the words of the Judge Tostat. qu. 8. They are called still righteous though now corrupted because they were so indeed before and seeme to be so still to themselves and others Simler
two respects First in a metaphoricall sense as we are said to rest when we cease from labour so the earth is said to rest when wee forbeare labouring therein Againe because the earth when it is plowed to bring forth fruit sendeth out the strength and nourishment thereof which is abated and weakened by continuall bringing forth of fruit for which cause wee see by experience that Husbandmen doe let their grounds lye fallow and rest to gather strength therefore in this respect also it is said to rest Tostat. qu. 9. And although by this rest of the seventh yeere both the earth waxed stronger for to beare fruit afterward and the beasts also of the field were provided for yet this was not the speciall end of this seventh yeere of rest but these were the reasons of the institution thereof 1. That the poore might by this meanes be liberally provided for when they might freely without any let reape the fruit of the ground of vineyard and olive trees Tostat. 2. It was a benefit also to the servants who this yeere were set at liberty and as they had every weeke a day of rest so now they have every seventh yeere a whole yeere of rest and intermission 3. Beside the rich hereby were taught to moderate their greedy desire in gathering and laying up the fruits of the earth without any end Gallas And in this yeere the rich man tooke care as well as the poore What shall I eat Therefore the Lord would teach them by experience what the state of a poore man was 4. This also was a type and figure of their spirituall rest in Christ which should be accomplished in the kingdome of God as this seventh yeere of rest was made perfect and full in the yeere of Jubile Simler QUEST XX. What the poore lived upon in the seventh yeere BUt here a further question ariseth what the poore did eat this yeere and that which they left the beasts of the field did eat 1. Augustine is of opinion that they did sow the seventh yeere as they did in the six yeeres yet they did not reape or gather their fruit this yeere but left it to the poore But this is against the text here for six yeeres they are bidden to sow and gather their fruits but the seventh to let it rest therefore there here being an apparent opposition betweene the six yeeres and the seventh in the seventh they were neither to sow nor reape but it is yet more evident Levit. 25.4 in this seventh yeere the Lord saith Thou shalt neither sow thy field nor cut thy vineyard And so it is the opinion of Iosephus and generally of the Hebrewes and with them consent Lyranus Tostatus Simlerus with others that the land did rest upon the seventh yeere from all manner of labour and tillage for it would have seemed an hard thing to the stiffenecked Hebrewes if they should have sowed and others reape 2. Cajetane thinketh that the poore lived by selling of such herbes as grew of their owne accord that yeere in the field vendebant eas ex earum pretâ—â— viveâ—â—â—â— they sold them and lived of the price of them but the text saith The rest of the land shall be meat for you Levit. 25.6 they then did eat of that which grew in the field 3. Wherefore they lived not only of the herbes which grew in the fields but of the fruit of vines and olives and other fruitfull trees Beside they had a kinde of harvest of the seed which was shed the former yeere as in some countries yet that are fruitfull the seed which was left after harvest doth bring forth abundance Gallas Simler and therefore it is said Levit. 25.5 That which groweth of it owne accord of thy harvest thou shalt not reape c. 4. And beside this common provision which came of it selfe out of the ground which as well the owner as the poore and strangers gathered for their use Levit. 25.6 the fruits of the sixth yeere were by Gods promise in such abundance as that they served for three yeeres the sixth seventh and eighth till the ninth yeere Levit. 25. vers 21 22. QUEST XXI Whether the seventh yeere were generally neglected in Israel 490. yeeres together as Tostatus thinketh NOw concerning the observation of this seventh yeere of rest Tostatus hath here a singular opinion by himselfe that it was neglected generally of the Israelites for the space of 490. yeeres and kept only during the time of 380. yeeres as he thus would gather from the going up of the Israelites out of Egypt till the captivity of Babylon under Nabuzaradan Nebuchadnezzars chiefe Captaine he counteth yeeres 867. which are thus divided from their departure out of Egypt unto the building of Salomons Temple were 480. yeeres 1 King 6.1 from the which he would have abaâ—ed 40. yeeres the time of the Israelites being in the wildernesse so there remaine 440. from the building of Salomons Temple untill the captivity he counteth 427. yeeres more so the whole maketh 867. of this time 490. yeeres they neglected the seven Sabbath of yeares and therefore they were 70. yeeres in captivity for omitting 70. Sabbaticall yeeres which fell out just in 490. yeeres as it is said 2 Chron. 36.21 To 〈…〉 of the Lord by the mouth of Ieremy untill the land had her fâ—ll of Sabbaths for all the dayes that 〈…〉 desolate she kept Sabbath to fulfill seventy yeeres Tostat. quaest 1â— Contra. 1. But it is not like that this observation of the seventh yeere of rest was so long time or generally neglected for part of this terme of 490. yeeres will reach Davids reigne for all the yeeres of the reignes of the Kings after David untill the captivity make but 440. the other 50. yeere will comprehend all Davids reigne and ten yeeres before some part whereof might extend to 〈◊〉 time but it is not like that such an evident Law under those faithfull Prophets and Kings would have beene omiâ—ted altogether 2. In the corrupt times under the idolatious Kings it is true that this yeere of remission was neglected as may appeare Ierem. 36.8.14 when as the King and Princes proclaimed liberty to their servants according to the Law and afterward revoked it againe for the which the Prophet thâ—re sharply reproveth them Neither would the faithfull Prophets of God have spared to tell the Princes and people of this great negligence if that the Sabbaticall yeere had altogether beene discontinued 3. In Hezekiah his time this yeere of rest was not intermitted for while the City was besieged by Senacherib for two yeeres together the land brought forth fruit without sowing 2 King 19.29 which blessing was conditionall in respect of their keeping of the seventh yeere of rest Levit. 25.6.21 They therefore enjoying the promised blessing did in all likelihood performe their due obedience 4. Beside captivity is threatned for the neglect of their Sabbaths of all sorts Levit. 26. â—5 both the Sabbath of dayes of weekes of moneths
moved by so great a miracle should not contemne their doctrine Osiander Marbath 4. Cyprian also maketh this morall use hereby to shew the utilitie of fasting Quoties aliquid à Deo obtinere conati sunt jejuniis inâ—â—huere lachryâ—â—iâ— c. Holy men when they would obtaine any thing of God gave themselves to fasting 5. Curiously to search out any other cause of this fortie dayes fast were a vaine labour as Cajetane well saith Non est 〈…〉 quis divini miraculi opus fuit c. A reason must not bee sought of the number it being a worke of a divine miracle Cajetan QUEST XXV What Moses did in the mount these 40. dayes and 40. nights NOw if it be asked what Moses did in the mountaine these 40. dayes and 40. nights it may be answered 1. That the Lord did all this time instruct Moses concerning the Tabernacle and the things thereto belonging and touching the sacrifices and rites thereof as they are set forth in Leviticus And therefore Moses descending is not mentioned till the description of the Tabernacle and every part thereof is finished And Levit. 27.24 it is evidently expressed that the Lord taught Moses all those ordinances in mount Sinai 2. Now Moses fasted 40. dayes and nights the second time but then he was wholly occupied in humbling himselfe by prayer Deut. 9.25 thâ— first time of 40. dayes then was spent in Moses instruction rather than the other Tostat. cap. 25. qu. 1. 3. God could have dispatched Moses in a moment but this was 〈◊〉 give authoritie to him and his law B. Babingâ— 4. Places of Doctrine 1. Doct. Of the distinction of the persons of the Trinitie Vers. 1. HE said to Moses come up to the Lord. Both he that speaketh and he whereof he speaketh is the Lord. Hence appeareth the distinction of the persons in the Trinitie the like place wee reade Psal. 110.1 The Lord said unto my Lord c. Marbach 2. Doct. The word and Sacraments must goe together Vers. 7. HE tooke the booke and read it c. Before Moses sprinkled the people with bloud the signe of the covenant he first readeth the booke of the covenant whereby we are taught the right use of the Sacraments that the doctrine ought to goe before the signe Aliter insoria erunt signe c. Otherwise the signes are but trifling and vaine Calvin The word must be joyned with the element This course the Apostle taketh with the Corinthians teaching them the right use of the Sacrament that they might come together with profit and not with hurt 3. Doct. Nothing to be taught beside Gods word Vers. 12. THe law and commandements which I have written for to teach them This sheweth Nihil docendum praeter oracula Dei That nothing should be taught beside the word of God Borrh. Which Bedae before him noted well that no man must teach the people of God other precepts quam quae ipse Dominus docuit than those which the Lord himselfe hath taught as S. Paul saith I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 5. Places of Controversie 1. Controv. Against the Romanists that the whole institution serveth to consecrate the Sacraments Vers. 7. HE read in the audience c. Moses first readeth the summe of the covenant before he addeth the signe of the covenant which was the sprinkling of bloud by the which we learne that the Sacraments are not consecrated by a certaine forme of words to bee used over them but by reading and rehearsing of the whole institution such a cleare and distinct voice must be used Quae ad homines dirigitur ad fidem gignendam valet Which is directed to men and is availeable to beget faith Calvin Contrarie to the doctrine and practice of the Romanists who denie the elements to be consecrated by all the words of institution but by a certaine forme of speech to be used over the Sacraments as in the Eucharist This is my bodie this is my bloud c. whereas the whole action of rehearsing the institution invocation receiving thanksgiving do helpe to consecrate the Sacrament See more hereof Synops. Centur. 2. err 90. pag. 454. 2. Controv. Against the reading of Scriptures in a strange tongue FUrther Oleaster here observeth beside Hominem paciscentaâ— debere cognoscere ea ad qua se obligat That a man making a covenant ought to know those things whereunto he hindeth himselfe c. which annotation doth evidently convince the Romanists of great error who doe not cause â—he people to understand those things which they binde themselves to keepe seeing neither the Scriptures are read nor the Sacraments administred in such a tongue as they doe understand for the Apostle saith If I come unto you speaking tongues what shall I profit you See more hereof also Synops. Centur. 1. err 3.4 3. Confut. Against Cajetan that this place is not misallâ—â—ged Heb. 9.19 Vers. 8. BEhold the bloud of the covenant Cajetane among other exceptions which he taketh to the authoritie of the Epistle to the Hebrewes urgeth this that the Author of that Epistle chap. 9.19 alluding unto this place translateth this word berith here used which signifieth a covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament now betweene a covenant and testament there is great difference Contra. The author in no other sense useth thâ—◠〈◊〉 〈◊〉 〈◊〉 than S. Paul elsewhere who by the same word expresseth the Hebrew berith 〈…〉 signifieth either covenant or a testament And Hierome testifieth that the 〈…〉 for the 〈◊〉 doe turne the word 〈◊〉 by that Greeke word But 〈…〉 signifie a testament shewing the true effect and substance of that ceremoniall covenant consumed by the sprinkling of the bloud of beasts in this covenant and testament made betweene God and us in Christ and ratified in his bloud 4. Controv. Whether the Divine substance of God can be seene Vers. 10. ANd they saw the God of Israel c. Here we must take heed of two errors one which Hierome imputeth to Origen who did thinke the Godhead of the. Father to bee so invisible as that it could not be comprehended of the Sonne the other was of the Anomeans whose heresie was this Naturam Dei non esse invisibilem That the nature of God was not invisible in this place they saw God not 〈…〉 Divine essence and substance which is invisible and incomprehensible but they saw some evident 〈◊〉 of his glorious presence and Majestie as Gregorie saith Vidiri 〈…〉 ipsam naturae suae speciem non potest God may be seene by certaine representations but according 〈…〉 shew of his nature he cannot c. The faithfull have both in this world a sight of God as our bleâ—â—â—â— saith Blessed are the pure in heart for they shall see God and they shall see him more fully in 〈…〉 as the Apostle saith We know when he shall appeare we shall be like him for we shall see
him as he is But yet this must be understood with three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter
because by that Ratio reddebatur de his qua â—nquirebamure A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with
the Romane Church teacheth doctrines contrarie to faith there it may worthily bee left 4. And will they have us to follow them in manners also The Pope and his Cardinals no marvell give such good example of life that it is pitie that they are not imitated They that know Rome and the generall prophanesse and licentious living there though never so much addicted to the Popish religion I think would be ashamed to follow their conversation 5. This ramme signifieth Christ by whose blood only we are purged our eares hands and all other parts sanctified of whom the Prophet speaketh Isai. 50.4 He will waken mine eare as the learned it is blaspemie therefore to applie it to Peter he sanctifieth not the eare Christ indeed healed the eare which Peter cut off I hope they will not say that Peters bloud doth sanctifie them 6. Oleaster giveth a better sense of this place Nihil aliud hujusmodi sanguinis respersione adumbrari video quam Sacerdotum punitionem c. I see nothing else shadowed forth by this sprinkling of bloud than the punishment of the Priests Si negligentiores in audiendis ejus mandatis c. If they should be negligent in hearing Gods Commandements and in the executing of their ministery c. Let the Pope and popelings therefore looke unto it that they smart not for it one day in neglecting Gods Commandements in respect of their owne traditions 4. Controv. Of the elevation of the host and of the signe of the crosse Sa. Vers. 24. THou shalt shake them to and fro The Latine text readeth Thou shalt sanctifie them elevating or lifting them up Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament and Lyranus and Tostatus observe that the Priest shaking them to and fro and lifting them up and downe in this motion made as it were a signe of the crosse in the aire Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law If such rites as shadowed forth Christ be still to be used to what end died Christ The Jewes that thinke Christ not yet to be come have some colour in retaining their legall ceremonies but seeing Christians doe beleeve that Christ the body and substance of the Law is come in him all those shadowes are determined 2. Neither was it yet revealed unto them how Christ should suffer and whereon hee should bee offered therefore it is not like that the moving of those things up and downe and to and fro had any such signification 3. Neither was the crosse of Christ of that fashion that as much should be left above the crossing in the head as under it in the feet so that the upright peece should be crossed in the middest after which similitude this motion of the Priests hands seemed to be up and downe and then sidewayes to and fro 5. Controv. Against the burying of Bishops in their Pontificials Vers. 29. ANd the holy garments which are Aarons shall be his sonnes after him It was not the fashion then among the Hebrewes as it is now among the Romanists for their high Priest to be buried in his priestly robes as now their Bishops are intombed in their pontificials Lippoman one of their owne Writers giveth this note hereupon Lest any should say Aaron shall use the pontificall vestures all his life time and when he dieth ipse eisdem indutus tumulabitur he shall be buried in them c. He seemeth closely to glance at that superstitious use practised among them Simlerus ghesseth well at the cause of this ridiculous usage I cannot tell saith he why they should doe so nisi fortè ut mortui fungantur munere suo quod vivi nunquam fecêre unlesse it be that they might exercise their function when they are dead which they never did being alive 6. Controv. Of the lawfulnesse of Ministers marriage and the legitimation of their children Vers. 29. SHall be his sonnes after him c. Tostatus here thus noteth that because in the old Testament the Priests had wives the sonnes succeeded their fathers as others did in civill principalities but now in the new Testament sacerdotes non habent uxores the Priests have no wives and therefore their sonnes succeed them not because they have no sonnes and if they have sometime sonnes illegitimi sunt they are illegitimate c. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives of whom was exacted a greater legall purity in outward observations than now why should the Ministers of the new Testament be restrained in the times of the Gospell which hath given us liberty that were in bondage under the Law 2. Then the sonnes succeeded the fathers in the priesthood both because the tribes were distinguished and their families and kinreds divided that Christs line of Iudah might be continued and then the service of the Tabernacle consisting chiefly in externall observations required no such exactnesse but that the sonne might be fit to succeed his father in the priesthood especially God giving an extraordinary blessing unto that lineal succession but now it is not fit that children should alwayes succeed their fathers because the Gospell requireth a greater sufficiencie and the childe is not alwayes heire of his fathers gifts but where the sonne is endued with sufficient parts to take upon him his fathers charge there is no reason why he should be barred We see in these dayes that divers learned men Ministers and Professors under the Gospell have left behind them their sonnes men of worthy parts as Iosias Simlerus had a sonne of the same name who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus David Pareus that learned man hath likewise his sonne Philip Pareus who hath written of Logike Kicherman the Author of his Logike and politike Systemata succeeded his father in Gymnasio patrio in his fathers schoole And divers such beside might be named 3. And doth he thinke indeed that the sonnes of Priests are illegitimate and unfit to succeed their fathers What thinketh he of divers Popes that were Priest sonnes as Bonifacius the first Felix the third Agapetus the first Sylvester Theodorus Hadrianus Benedict the 8. Iohn the 12. all which were the sonnes of Priests and Gratian addeth further Quà m plures etiam alii inveniuntur de sacerdotibus nati and divers beside are found to have beene borne of Priests 4. Indeed they which have sonnes and are not married which is no rare thing in the Popish Clergy doe leave an illegitimate seed behind them but such as are borne in lawfull matrimony are an holy seed of what calling soever their parents be for both marriage among all men is honourable Hebr. 13.4 and so consequently among Ministers and their children are holy 1 Cor. 7.14 They therefore that condemne their marriage and make their children illegitimate and so unholy doe contradict the holy Apostle and in a manner give him the
under 〈◊〉 yeare old were not numbred but from twentie and upward because they begin at twentie yeares to be fit for service in the Common-wealth at home and abroad in warre Tostat. qu. 9. 2. The children then and women are not counted but the one were reckoned with their fathers the other went under the account of their husbands Simler 3. It is not here expressed as they began at twentie so at what age they ended the account It is not like that the aged men were here reckoned but such only as were fit for warre Numb 1.3 which Iosephus saith was from twentie untill the age of fiftie Cajetan And this may be gathered by the like because the Levites after fiftie gave over their service in the Tabernacle Numb 8.25 as to beare burthens and to remove the Tabernacle much more at that age were they to be freed from the service of warre which was much more painfull and cumbersome 4. The Levites were accounted after another manner they were numbred from a moneth old Numb 3.39 Oleaster who here affirmeth that David offended God in numbring the people because hee would have all numbred and not onely from twentie and above But that was not the cause of the offence for it is evident out of the text that they onely were numbred which were strong men and able to draw swords 2 Sam. 24.9 See before quest 15. QUEST XXII Why the poore pay as much as the rich Vers. 15. THe rich shall not passe and the poore shall not diminish c. Divers reasons may bee yeelded hereof why the same portion was required as well of the poore as rich 1. It was done concordiae causa for concord and unitie for otherwise there might have growne contention the poore being unwilling to pay as much as the rich Tostat. qu. 10. 2. And by this meanes also the poore were not despised and ne divites se sanctiores reputarent pauperibus lest that the rich might have thought themselves holier than the poore in giving more unto the Tabernacle the Lord would have an equall rate set Lyran. 3. And this was prescribed ut numeri ratio constaret that the number of the people might bee certainly knowne which had beene uncertaine if they had not all paid alike 4. This was jus personale a personall right Calvin ad testandum obedientiam impositum and imposed to testifie their obedience that hereby everie one should acknowledge that they belonged unto God Simler 5. It was for the redemption of their soules quae unicuique aequalis fuit which was equall to all Gallas 6. And to shew that God is no accepter of persons but that the poore and rich if they bee faithfull are alike accepted before him Osiander 7. Hereby also is spiritually signified that the spirituall price of our redemption by the bloud of Christ doth belong equally unto all Simler QUEST XXIII Whether all these things were declared to Moses at once Vers. 17. ALso the Lord spake unto Moses 1. It appeareth by this that all these things before rehearsed from chap. 25. concerning the Tabernacle and things thereunto belonging were not delivered by one continued speech from the Lord unto Moses but that there were certaine breakings off as is evident in this place and likewise vers 11. afterward the Lord spake 2. It also may bee gathered that all these things were not delivered in one day unto Moses but in the space of fortie dayes as is shewed chap. 31.18 that after the Lord had made an end of communing with Moses hee delivered him the tables of stone which was in the end of fortie dayes as is declared Deut. 9.10 Tostat. qu. 11. The Lord could have delivered all these things at once unto Moses and have made him capable thereof to understand and remember But as the world was created in six dayes which the Lord in his great power could have finished all in one day yea in a moment yet it pleased him for our better understanding and for the establishing of a perpetuall order to be observed while the world endureth in giving six dayes for worke and one for rest to sort out all his workes into six dayes so likewise he divided the narration of these things unto Moses into the conference of many dayes QUEST XXIV Of the fashion of the brazen laver Vers. 18. THou shalt make a laver of brasse and his foot of brasse 1. By this description it may be gathered that this laver did not stand flat upon the ground but was reared upon his foot and consequently it being so lifted up upon the foot or base the Priests could not put their feet therein to wash them 2. R. Salomon therefore thinketh that this laver was made broad and large below and narrow above and that it had two spouts of each side for the water to issue forth and at the foot or bottome there was some place to receive the water which otherwise would have run along upon the ground This description followeth Lyranus Tostat. Montan. Genevens And Cajetan doth inferre thus much out of the text because it is said vers 19. Aaron and his sonnes shall wash their hands and feet mimmenu ex ipsa out of it not as the Latine whom Beda followeth in ea in it 3. This laver was set in the outward court betweene the Altar of burnt offering and the Tabernacle but not directly for then it would have somewhat hindred the â—ight of the Tabernacle but it was placed toward the South side which though it be not here expressed may be 〈…〉 sea which Salomon made in stead thereof which was so placed in the Temple 1 King 7.39 Simler QUEST XXV Of the use of this brazen laver Vers. 20. WHen they go into the Tabernacle 1. The Latine Interpreter readeth When they go into the Tabernacle c. and when they go vnto the altar to offer incense c. which Tostatus understandeth of the altar of incense but that was included in the former clause When they go into the Tabernacle and the word is ishah which signifieth a sacrifice made with fire he meaneth the altar of burnâ— offering that when they want in to doe my service in the Tabernacle or 〈…〉 without they should wash both their hands and feet 2. These parts above the rest must bee washed because they were apâ—est to gather soile the feet with dust and the hands with touching and handling of other things Tostat. 3. It is evident then that at the least twice everie day they washed their hands and feet at morning and even for then without in the Court they offered the morning and evening sacrifice and in the Tabernacle they burned incense and dressed the candlesticks Lippoman also thinketh that they ministred at the Altar barefoot as Moses was bid to put off his shooes when the Lord appeared unto him Exod. 3. But it is more like that they were shod with a kinde of light shooes called sandals as Tostatus inferreth out of Iosephus
in minutias secare peccata Wee must divide our sinnes into small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall
request concerning himselfe and yeeldeth to his request for the people with a reservation of their punishment vers 34. 2. The divers readings Vers. 1. Gathered themselves together against Aaron B.G.L.P. upon Aaron A.H. to Aaron I.V.C.S. ghal upon or against Vers. 12. For a mischiefe B.V. rather than maliciously G.B. craftily L. with a mischievous intent I. with maliciousnes S. C. in maliciousnes A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beraghah to a mischiefe Vers. 15. So Moses turned him B.G.I.L.V. Moses looked backe P.C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phanah signifieth both to turne and looke but the first rather here because of the word following he went downe Vers. 18. It is not the noise which the strong make nor the noise which the weake make I. the voice of them which crie out strength or the voice of them which crie out weaknes S.A.H. better than the voice of them which answer strongly or of them which answer weakely V. or the noise of them which have the victorie or of them which are overcome G.B. or the crie of them which exhort to fight or of them which compell to flie L. Vers. 28. Three thousand men B. G. cum caeter three and twentie thousand L. very corruptly See 72. qu◠following Vers. 29. When every one shall be upon his sonne I.A.H. better than every one upon his sonne B.G. cum caeter for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when is omitted Vers. 32. And now whether wilt thou forgive them their sinne I. if thou wilt c. A.H. better than and now forgive them their sinne B.G. cum caeter for here the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 im is omitted in the translation Vers. 35. Because they procured the calfe which Aaron made or made the calfe which Aaron made B.G. cum caeter for that which they did to the calfe which Aaron made I. But the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth is seldome a signe of the Dative but of the Accusative case because they worshipped the calfe which Aaron made C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gashah to make 3. The questions discussed QUEST I. Whether Moses had signified unto the people when hee would returne Vers. 1. WHen the people saw that Moses tarried long c. 1. R. Salomon here is of opinion that Moses when he went away told the people that he would returne after 40. daies but they were deceived in the account and reckoned that day wherein Moses ascended so that in the end of 39. daies they then consulted to make them gods 2. Contra. But this assertion can stand by no meanes 1. It was not knowne unto Moses himselfe how long he should stay when he went from them for he himselfe staied six daies in the mount before he was called up to the top chap. 14.16 If he had set them a certaine time he would not have spoken ambiguously but plainly that they might have knowne certainly when to expect his returne 3. At the least though they had mistaken a day they would have waited for him so long after the appointed time 4. Neither could all this be done in the space of one day the people to gather their earings and Aaron thereof to make a golden Calfe and beside Aaron putteth off the solemnitie to the next day all this could not be done upon the 40. day therefore it is like that they began this wicked enterprise upon the 35. day or thereabout and that Moses had not given them any direction for his returne Tostat. qu. 2. Liran QUEST 2. Whether the Egyptians were the first beginners and motioners of this idolatrie Vers. 2. WHen the people saw 1. R. Salomon againe some what to excuse here this fact of the Israelites saith that the Egyptians which went out with the Israelites did egge and intice them and set them a worke to make this golden image as they likewise provoked the people to fall a lusting for flesh by their example Numb 11.4 2. Contra. 1. But howsoever at other times the strangers that were mingled among them might set them a murmuring it is like here that the Israelites themselves were most forward in this wicked enterprise for the name of people is given unto them whereas the other are not simplie called the people but with some other addition as chap. 12.38 A great multitude of sundrie sorts of people and Numb 11.4 A number of people that was among them fell a lusting c. 2. They themselves speake of their bringing out of Egypt by Moses but Moses brought the Israelites out the rest were not so much brought ou◠as voluntarily came forth being mingled among the people 3. The people also themselves were subject and prone to idolatrie as S. Stephen sheweth out of the Prophet Act. 7.43 yea he saith directly vers 39. that they were their fathers that said unto Moses Make us gods c. Tostat. qu. 1. 4. S. Paul also so expoundeth it of the Israelites 1 Cor. 10.7 Neither be ye Idolaters as were some of them So not all the people but onely some of them were guiltie of this sinne of idolatrie for it is like that they whom Moses armed afterward to slay their brethren were not consenting thereunto Iun. 5. The Levits vers 29. did consecrate their hands every one upon his son and brother they were then their owne brethren and consequently Israelites who were ringleaders of this mischievous exploit QUEST III. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here Vers. 1. THat Moses tarried long c. Here we are to consider of the occasions and causes of idolatrie which are either generall or particular in this place which moved the Israelites to fall into this follie 1. The generall are these 1. Feare in extremitie and distresse maketh men run to wicked devices and to erect unto themselves gods as the mariners in Ionas ship being in danger called every one upon his god 2. Another cause is ignorant imitation of things not rightly understood as because Abraham at Gods commandement would have offered his son Isaac unto God the heathen idolaters likewise did sacrifice their owne children with bloudie hands unto their idols 3. A third cause is foolish doting love and affection as Salomon doting upon his wives was by them enticed and seduced to idolatrie It is written that Alexander so loved Ephestio that he decreed divine honour to be given him 4. A fourth cause is good hap and prosperitie as the Atheniens having obtained a victorie against the Persians at Marethe onely with the helpe of ten thousand men seeing at that time in the aire a spirit in the likenesse of Pan which terrified their enemies they afterward worshipped him and built him a Temple B. Babington 2. The particular causes and occasions of this idolatrie which deceived the Israelites were these 1. The first was absentia ducis the absence of their Captaine 2. Curiositas their curiositie that not being
God could be made with mens hands 5. Therefore the plurall here is taken for the singular according to the Hebrew phrase Oleaster As so the Lord saith I have made thee Pharaohs god chap. 7.1 where the word is Elohim in the plurall and sometime a word of the plurall number is joyned with an adjective of the singular as Isai. 19.4 I will deliver the Egyptians into the hands adonim kasheh Dominorum duri of Lords hard where the adjective is put in the singular sometime the adjective that is joyned with it is put in the plurall also but the relative in the singular Iosh. 24.19 Elohim kadashim his he is holy gods that is an holy God so likewise sometime Elohim is put with a verbe singular as Gen. 1.1 Bara Elohim creavit Dii God created sometime with a verbe in the plurall as in this place asherjeeben which may goe before us So then Elohim gods in the plurall is here put for the singular Make us a god Tostat. qu. 4. QUEST VIII How the Israelites would have their god to be made to goe before them TO goe before us 1. It is evident by this wherefore they desired a visible god to be made not to that end that they might with greater libertie eat and drinke feast and play before the idoll which they could not doe before the Lord for the Lord did allow them to rejoyce before him in sober and seemely manner Nor yet because they bee like unto other nations to have some visible image to worship but they shew the end thereof that they might have some visible presence to goe before them Tostat. qu. 6. 2. And whereas Moses being absent they might have desired some other guide in his place to direct them they doe not so both because they know none could be given them like unto Moses and if such an one might be found he was subject to the like danger as they imagined Moses to be fallen into they desire rather some visible god to be given unto them Tostat. qu. 8. 3. Neither were they so senselesse to thinke that an idoll made of silver or gold which hath eyes and seeth not eares and heareth not could goe before them 4 And Tostatus conceit is too curious that because they had seene images in Egypt which had as they thought a certaine divine power in them speaking sometimes and making answer unto demands And among the rest the Egyptian God Apis which was like a pide bull did appeare once in a yeare unto them and used to goe before them unto Memphis and all the Egyptians followed after playing upon their harpâ— and other instruments he thinketh that the Israelites desired the like god to bee given them that they might have an image made endued with some divine power to goe before them But they never had seene any image in Egypt made with mens hands to stirre and move and walke before them The Egyptian god Apis was either a very pide pull indeed or the devill in that likenesse therefore they having seene no such president in Egypt it is not like they imagined any such thing 5. Wherefore these Elohim gods which they desire to be made were none other but images as Laban so calleth his little images gods Gen. 31. Gallas This then is the meaning that some image may be made them quae admoneret eos praesentiae divina which should admonish them of the divine presence Osiander And they say in effect but thus much Instituâ— nobis cultum c. Appoint us some kinde of worship that God may be reconciled unto us Vt pergat nos praecedere That he may go forward still before us as he hath begun Ferus So then their meaning is not that the idoll to be made should still goe before them but that God represented and reconciled thereby might goe on still with them QUEST IX Why the people came to Aaron rather than to Hur his fellow governour BUt it will bee here questioned why the people demand this rather of Aaron than of Hur who was joyned with him in the government chap. 24. 1. R. Salom. maketh this the reason because that the people had killed Hur because he resisted them and this he saith was the manner of his death al the people came and spet into his mouth and so choaked him But it is not like if Hur in so good a cause had given his life that it should have beene omitted Phinehes fact in slaying the adulterer and adulteresse is commended and honourable mention is made thereof but Hur had beene more worthie to have beene recorded for not killing but in suffering himselfe rather to bee killed in defence of Gods pure worship Tostat. qu. 3. 2. Neither yet is it to be supposed that Hur was dead for some mention then is like to have beene made of his death being a principall governour and of the peoples lamentation for him 3. Therefore although Hur may bee thought to have yeelded and consented to their motion as well as Aaron as not being a more holy man than hee yet because Aaron was the chiefe and more principall he onely is mentioned Tostat. qu. 3. QUEST X. Whether at this time the Israelites wanted the presence of the cloud FUrther whereas they desire gods to bee made to goe before them it will be here objected that they had the presence of the cloud which went before them and they therefore needed not to have had any other guide 1. Oleaster therefore thinketh that the cloud might at this time be taken out of their fight but this opinion is briefely confuted before quest 4. the cloud did not leave them till they came into the land of Canaan when the manna also ceased Iosh. 5. 2. Some make the blinde curiositie of the people the cause why they regarded not that ordinarie signe of Gods presence but requested some figure and representation of God answerable to their vanitie Calvin So also Chrysostom Adhuc iâ—spicis quod miraris oblitus es largitoris Thou seest daily that which thou wonderest at namely the manna which fell every morning and thou forgettest the giver 3. But this also may bee joyned to the former reason they had staied 40. dayes in a plat and the cloud stirred not they had continued as long in this place about mount Sinai even fortie dayes as they had beene in all the mansion places since their comming out of Egypt and so they might doubt that this cloud should be their direction no longer to goâ— before them into the promised land and therefore they desire another guide QUEST XI Why they say they knew not what was become of Moses Vers. 1. FOr of this Moses c. we know not what is become of him c. 1. R. Salom. thinketh they supposed he had beene dead and that Satan had made such an apparision in the aire as if they had indeed seene a coffin as if Moses had beene dead and his bodie put into it But if they
Or one sinner make reconciliation for another 4. And for this cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more
inwardly grieved yet seeing the Lord so much provoked to anger it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a
as Moses serpent devoured the Magicians serpents sic diabolus consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the
thing of his credit Simler 3. He sheweth his ignorance thinking himselfe excusable because hee was urged and compelled through the importunitie of the people to doe it Importunitas populi eos levare non potest c. The importunitie of the people cannot ease them any thing who should have beene more prudent and circumspect in their government Gallâ—s 4. In excusing hee accuseth himselfe for in that the people were bent to mischiefe hee ought to have beene so much the more vigilant over them And whereas they asked to have gods made to goe before them and alleaged they knew not what was become of Moses he should have told them that the Lord was their guide and have declared where Moses was Simler 5. In saying thereof came this calfe frigida exili narratione culpam tegere c. he goeth about by a cold and slender narration to hide his fault Calvin QUEST LXV Whether Aaron dissembled in not confessing plainly that he made the Calfe Vers. 24. I Did cast it into the fire and thereof came this Calfe 1. The Hebrewes seeking to excuse Aarons fault what they may say that he intended not to make a Calfe but cast in the golden eare-rings into the fire to consume them but by the operation of Satan working by certaine Egyptian Magicians in the camp the forme of a Calfe came forth But that Aaron had an intention to make a Calfe appeareth by the former narration vers 4. how Aaron after it was molten and cast caused it to be fashioned with a graving toole See more hereof quest 17. before 2. Some thinke that Aaron mentitur timâ—re perterritus maketh a plaine lie being overcome of feare Oleaster So also Lyranus But Aaron would have beene ashamed publikely to make a lye as though he had purposed to make a Calfe seeing it was not well knowne to all the people to be his doing 3. Tostatus is of opinion that Aaron herein is not faultie at all but that he simply confessed that hee made the Calfe being through feare of the people thereunto compelled Sed Scriptura qua breviloquâ— est c. hic eum breviter tangit But the Sripture which is compendious because the narration hereof was set downe before doth but briefly touch it here But it might as briefly have beene set downe that Aaron made the molten Calfe as it is expressed before vers 4. therefore the brevitie of speech is not the cause 4. Augustine thinketh that Aaron himselfe compendio locutâ—â— est used this compendious speech and that he lied not at all because Moses eum de mendacio non arguit doth not reprove him for lying But as Aaron is not convinced here of a manifest lye yet some colouring and dissimulation appeareth in his speech because he doth not plainly confesse hee did it Substantia facti narratur tantummodo faciendi He confesseth only the substance of the fact concealing the manner Moses reproveth him not for this dissembling no more he doth for any other infirmitie here shewed because he replieth not againe 5. Hugo de S. Victor would have the meaning of Aarons words to be this Thereouâ— came this Calfe opere scilicet hominis non miraculo by the worke of man not by any miracle But the manner of his speech sheweth that Aaron sought to extenuate his sinne 6. I therefore here rather consent to those which thinke that Aaron coloured his fault by this speech Râ—m ita refert ac si praeter ipsius intentionem formatus sic vitulus He so reporteth the matter as though the Calfe were formed beside his intention Marbach Iejune simpliciter narrat Hee maketh a drie and slender narration Simler Exili narratione culpam tegere c. By a slender report he would cover his sinne Calvin Quicquid sit attenâ—at quantum potest culpam Whatsoever it is in these words he extenuateth his sinne what he may Lippoman And this seemeth to be more likely because Aaron maketh a colourable defence and excuse of his fault thorowout as is shewed before quest 64. QUEST LXVI In what sense the people are said to be naked Vers. 24. MOses saw therefore that the people were naked c. 1. Some understand it of their jewels of gold which they were deprived of being bestowed upon the idoll Lyran. Hugo de S. Victor But we read in the next chapter that they were splendidè ornati they had goodly ornaments Calvin Marbach Therefore they were not stripped of all 2. Some thinke that they were disarmed for Aaron fearing some mutinie and rising among the people had taken away their armour Cajetan But in that it is said afterward that the Levites girded their swords to them vers 27. it appeareth that their weapons were not taken from them Simler 3. Some expound it of the manifestation of their sinne that whereas hitherto they were counted the true worshippers of God now they should bee knowne to be idolaters and so defamed among the Heathen R. D. Kimbi Oleaster Vatab. 4. Some giue this sense Aaron had made them naked that is laid all the fault upon the people 5. Or they were naked because they went about obstinately to defend their sinne but in this sense Aaron could not bee said to have made them naked for he would not have encouraged them to stand in defence of their sinne having himselfe confessed it 6. The Chalde translateth Moses saw the people were idle that is gave themselves to eating and drinking and playing and neglected the feares of warre which would have beene unto their shame if their enemies should encounter with them 7. But beyond the rest this is the most proper interpretation that they were naked gratia prasiâ—lio Dei of the favour help and assistance of God Iunius Nudatus erat gratia protectione they were naked of his favour and protection Ferus Therefore Si tunc corruissent hostes proculdubio eos ignomiâ—iosè delevissent If then the enemie had fallen upon them they had most shamefully foiled them Gallas As the Canaanites overcame the Israelites when they set upon them wilfully God being not among them Tostat. qu. 34. So also Calvin Significat rejectos esse à Deo Hee signifieth they were rejected of God under whose protection they were To the same purpose Osiander Borrhaius Lippoman Simlerus QUEST LXVII Why Moses stood in the gate and what gate it was Vers. 26. MOses stood in the gate of the camp 1. Cajetan thinketh that the camp had gates to enter in by Quia castra munita eranâ— tanquam civitas because the camp was fenced about like a citie and Simlerus thinketh that the camp was compassed about with a ditch and by the same there were certaine passages and entrances into the camp But that is not like that they alwayes entrenched themselves seeing they were to remove at all times as the cloud before them removed which was sometime the same day sometime within two dayes Numb 9.22 so that they could have no time to
necessarie here to understand that Moses had any speciall commandement from God but because he had received a Law from God that idolaters should bee put to death in executing that Law hee might justly say that God commanded it quest 35. But seeing Moses was faithfull in all Gods house we must not thinke that hee would pretend the name of God without Gods speciall warrant yet whether Moses received this commandement from God by revelation or by manifest vision is not expressed Pelarg. The latter is more like as God used to speake to Moses at other times face to face 2. And Moses maketh mention of Gods commandement both to deliver himselfe from all suspition that he did not give this charge of hatred toward the people and in rage Simler As likewise the Levites were encouraged hereby to enterprise this worke which otherwise they would have beene hardly drawne unto Tostatus 3. Certaine rules are given them to observe 1. They must goe to and fro non solum transire jussi sunt they are not only bid to passe thorow but to returne to goe everie way ut in omnes populi partes animadverterent that they should in everie place take punishment of the people Gallas 2. They must go from gate to gate that is thorow the streets and common wayes Non committitur istis ut ingrediantur tentoria It is not permitted them to enter into their tents and houses Cajetan 3. And everie man is commanded to slay his brother c. not that everie one had a brother or kinsman to slay sed ut occidat indifferenter but he must indifferently kill both one and other whom he met that was to be killed not respecting kindred affinitie or acquaintance Tostat. qu. 35. QUEST LXX Whether the Levites did not make some difference among the people as they went and killed Vers. 27. SLay everie man his brother c. 1. Some thinke there was an outward marke of difference made among the people by the which the Levites discerned who were to be killed and who to be spared And here are divers opinions 1. Ab. Ezra with some other Hebrewes thinke that by drinking of the water their faces or bellies did swell that were the chiefe actors in this sinne But then many more should have been killed than 3000. See this conceit overthrowne before quest 59. 2. Gallasius thinketh that by the drinking of the water Moses perceived quibus idolum displiceret who they were which were displeased with this idoll and repented of their sin and who were obstinate by their refusall But it is not like that any of the people trembling now and being afraid at Moses presence durst so publikely and openly shew their contempt 3. Simlerus inclineth to thinke that there were some seditious persons in the camp that went about to make a commotion among the people and that the Levites did slay these 〈…〉 But it is evident vers 35. that they were not slaine 〈…〉 but for the golden Calfe Gallas 2. Some thinke there was no other signe of difference but in the notice and 〈…〉 of the Levites it is probable Minime Levitas latuisse quinam primi esseâ—◠〈…〉 Levites were not ignorant who were the chiefe Captaines of this perverse counsell 〈…〉 beene hard for the Levites who as it is like kept themselves at home and were not present with the people of themselves to know in so great a multitude and in so short a time who were the ring-leaders Cajetan resolveth that the Levites were so directed by God who commanded this to bee done Et qui cunctâ— recte disponit and who rightly disposeth all things so that no innocent man was put to the sword But this needed not to be feared seeing all the people in generall consented in this sinne and few or none of them were innocent 3. Wherefore their opinion is most probable who thinke that seeing all the people were guiltie only of this sinne a few only excepted that the Levites could not doe amisse whomsoever they killed as they met without making any difference that whereas all had sinned it was not unjust if a few were singled out from the rest to pacifie the wrath of God and to terrifie the rest 1. Ambrose giveth this reason Quia melius est pancorum supplicio universos eximi quà m in omnes vindicari It was better by the punishment of a few for all to escape than all to be punished 2. Gregorie Nyssenus saith Omnes sine dispositione punitoâ— that all were punished without any difference quia una omnes admalum conspirantes quasi unus effecti sunt because all of them conspiring together in evill were now but as one c. Like as when one is chastised for his fault Non hoc aut illud affligit membruÌ„ he that beateth him doth not make choice of one part rather than another knowing that wheresoever he is whipped ad totum corpus sensum doloris transiturum that the sense of the griefe will reach to the whole body so was it here 3. Lippoman addeth because all the people were culpable Vt totus populus aliquando punitus videatur That the whole people might seeme to be punished it was more to Gods glorie and the honour of the tribe of Levi Si praceptum 〈◊〉 generaliter factum intelligamus If we understand this precept of Moses generally without any difference to have beene executed 4. Oleaster further so thinketh Omnes occurrentes sine delectu c. That the Levites killed all they met without any choice quemâ—dmodum in aliis punitionibus accidiâ— as it happened in other generall punishments when some were plagued for all 5. Calvin and Simlerus make mention how the like thing was in use among the Romans that if a whole band or company of Souldiers had run away or committed any grievous offence the Emperour would tithe them out and put everie tenth man as he was drawne out by lot to death And thus the Thebean Legion which consisted all of Christians was twice tithed out by that cruell Emperour Maximinus 4. Now the contrarie reasons why some thinke that there was some difference made are these 1. Deus caco turbulento impotu c. God would not have revenge taken in his cause upon a blinâ—e and disordered heat Simler 2. By this meanes it came to passe ut placidâ— totus populus quiesceret that all the people was well pacified when they saw only certaine pestilent men to be taken out of the way Calvin 3. Otherwise if there had beene no such difference made there would have no respect beene had of those which shewed themselves penitent for their sinne Gallas Contra. 1. Here need no disorder or confusion to bee feared seeing all the people were guilty the sword could not light upon any unjustly and in that three thousand onely of six hundred thousand were slaine it sheweth that the Levites executed Moses sentence with great discretion and moderation 2. The people might as well be pacified when
particular eclipses in their causes though he see them not in particular But we are not so to thinke of God for nothing is hid from his knowledge be it never so particular as our Saviour sheweth in the Gospell that the sparrow cannot light upon the earth without our heavenly Father Thomas But beside this common and generall knowledge of the creatures God taketh speciall notice of men and among them of the elect He is the Saviour of all men but especially of those that beleeve The Lord knoweth the wicked but as a Judge to condemne them suas novit ut pater ut servet hee knoweth his owne as a father to save them Borrh. 4. Yea and among all the Lords people Moses was of speciall grace with God that whereas the people of Israel were not knowne in their owne name but in the names of Abraham Isaak and Iacob Moses was knowne of God in his owne name etiamsi non esset filius although hee had not beene the son of Abraham c. Cajetan And as the proper name sheweth some speciall propertie so God had given him specialem gratiam prae caeteris speciall grace beyond others Pelarg. 5. Procopius addeth further that God hath a double knowledge one whereby hee knoweth everie thing and this knowledge neque recipit magis nec minus is neither more nor lesse hee knoweth all things alike there is another knowledge whereby the Lord only knoweth them that know him as the Apostle saith The Lord knoweth who are his And of this reciprocall knowledge the Apostle speaketh in another place Seeing yee know God or rather are knowne of God Galat. 4.9 And this knowledge is divers varie cognoscit Deus God in divers degrees knoweth those which know him as hee is diversly knowne of them 6. Rupertus further here hath this note it was no great a matter for Moses to be knowne of God and called by his name Moses for the Lord also called Pharaoh by his name Et nunquid in regno ejus hujusmodi vocabulis indigebemus And shall we need any such names in his kingdome Therefore in that he saith I know thee by name it must be understood in nomine Dei in the name of God which is called upon over thee for by this name is everie one knowne that is written in the booke of life as it is said Apocal. 3.12 I will write upon â—im the name of my God c. QUEST XXVII What Moses meaneth saying Shew me thy way Vers. 13. SHew me now thy way 1. The Latine text for thy way readeth thy â—hee whereupon many of the ancient writers have taken occasion of long discourses concerning the vision of God Super quae saith Lippoman tot clarissima virorum ingenia multa scitu dignâ— c. Upon the which word such excellent wits have set forth many worthy things c. But the foundation being not found that which they build hereupon is impertinent concerning the vision of God occasion shall bee offered to treat afterward 2. Tostatus by way understandeth cognitionem creaturarum the knowledge of the creatures which is the way to know God by but Moses speaketh of such a familiar knowledge whereby hee may finde grace in Gods sight as it followeth in the next words which the generall knowledge of the creatures cannot doe 3. Ferus herein noteth Moses curiositie that he was not content an Angell should goe before them but vult scire modum he would also know the manner and therefore the Lord reproveth his curiositie in the words following My presence shall goe before thee as if the Lord should say Let this suffice thee why desirest thou more But it is evident vers 17. that the Lord granted Moses request here therefore the Lord reproved him not but approved it 4. Burgensis giveth this sense as Moses had insinuated in his prayer that the sole regiment might bee committed unto him so now hee prayeth that the Lord would shew him his wayes that is his manner of government Vt possim te imitari in hujusmodi regimine That I may imitate thee in this government But it is shewed before that Moses had no such intendment to desire the sole regiment quest 23 24. 5. Borrhaius referreth it to the knowledge of the Messiah who is the way the life the truth but it is evident vers 15. that Moses specially meaneth the way which they should goe and how they should be directed unto Canaan 6. Oleaster by the way understandeth the will of God that Moses might understand which way to please him for he that is acquainted with ones manners best knoweth how to satisfie and content him in which sense David saith Shew me thy wayes and teach me thy paths So also the Chalde viam bonitatis tuae shew mee the way of thy goodnesse But these wayes the Lord had shewed unto Moses in the mount how he would be served 7. Some doe thus expound Shew me thy wayes per quam scilicet ducam populum tuam by the which I should lead thy people Vatab. Ne in aliquem miserabilem errorem inciderent Lest they might erre in the wildernesse Lippom. So also Osiander But that which Moses requested here the Lord granted yet the way in the wildernesse hee shewed him not otherwise than going before them in the cloud as hee had done before for thereto afterward he desired the company of Hobab to shew them their way and the best camping places Numb 10.31 8. Gallasius applieth it to the government Teach me thy way that is rationem quam in hoc tam difficili negotio sequi debeam the manner which I shall follow in this difficult businesse But Moses expoundeth it of Gods going with them vers 16. as he had done formerly 9. The Hebrewes have here a fabulous narration how Moses made this request beside his first intendment which was onely to desire a guide to be given them upon this occasion There came a traveller and sate downe by a well and going away left a bag of money behinde him there followed another and carried it away likewise came the third whom the first returning for his money finding there demanded his bag of him who denied it and thereupon being provoked still by the other he killed him Moses seeing what had happened desired of God the way how to finde out the truth and to give right judgement and then the Lord answered him that there was no wrong done for the first passenger stole the money from the seconds father and the third had slaine before the first passengers father and therefore was justly killed by him But all this is a verie unlikely tale 1. For Moses being in the mount neither could see what was done below for then he might have seene the golden Calfe before he came at the camp as well as have heard the noise 2. And Moses still waiting upon the Lord though he had seene could not have attended any other thing 3. Neither was it likely that
which was the cause why they caused in Moses absence a Calfe to be made But this had beene too much to condescend to the weaknesse and infirmitie of the people and beside it had been a superfluous request seeing they had already visible signes of Gods presence the cloudie and fierie pillar ex Simlerâ— 3. Some are of opinion that Moses desired not to see Gods majestie with his bodily eyes but that hee craved for his further confirmation in his calling an inward knowledge of God as hee was in himselfe Tostat. qu. 18. So Gregorie Moses desired ut supernae essentia mentis oculis adesset that the high essence of God might bee presented to the eyes of the minde 18. Moral cap. 6. But it is evident by the description following that God did shew some visible sight of his glorie unto Moses and therefore Moses desired not onely a spirituall but a sensible demonstration of Gods glorie 4. The most are of opinion that Moses desired to see ipsam majestatem essentiam Dei The verie majestie and essence of God Osiander Splendorem divinae amplitudinis videre voluit Hee would see the brightnesse of the divine excellencie Borrh. So before them Theodoret Divinam naturam ut videret â—ravit He prayed that he might see the divine nature c. Shew me thy glorie that is te ipsum ut videris in gloria thy selfe as thou art seene in thy glorie Lyran. But it is not to bee thought that Moses so conceived that God could be seene with corporall eyes as Procopius noteth he desireth to see Gods face non tanquam eum cernere posset not as though he could see him with his eyes 5. Therefore I subscribe here to Oleasters opinion that he desired not to see ipsam beatificam visionem the verie blessed vision of Gods majestie but onely his glorie yet it seemeth by the Lords answer that he craved to see factalem visionem the vision of Gods face his request is that he might have a more full sight of Gods glorie which hitherto was hid in the cloud so that by glorie he understandeth the lightsome brightnesse which was overshadowed by the cloud As S. Paul calleth the shining brightnesse of Moses face the glorie of his countenance 2 Cor. 3.7 Therefore though the verie essence of God Moses could not request to see with the eyes of his flesh yet Deum sibi videntiori forma manifestari he desireth that God might in a more evident forme be manifested than yet he had seene him in And their sense is not to be misliked which thinke that Moses desired to see the Messiah in his glorie whom he knew should appeare unto the world in humane shape of which opinion this is a probable argument because Christ in the dayes of the flesh was transfigured in mount Tabor and was seene of Moses and Elias in shining glorie far surpassing the Sunne Pellican Lippoman QUEST XXXV What emboldened Moses to make this request Vers. 18. I Beseech thee shew me thy glorie 1. Moses is encouraged by the Lords gracious acceptance of his former petitions to proceed yet further first hee intreated the Lord to pardon the peoples sinne then that hee would vouchsafe them his gracious presence and further that hee would bee among them and worke wonders still among the people that all nations might know that Israel was gracious in Gods sight now last of all he desireth to see Gods essence and glorie Ferus 2. Like as among men a servant seeing his master ready to grant him what he asketh accipit andaciâ—m plus petendi taketh to himselfe courage and boldnesse to aske more so doth Moses here Lyran. 3. Moses here was set as it were upon Gods ladder cernens uno superato gradu supâ—resse alium c. hee seeing one degree or step to be behinde after he had overcome one giveth not over till hee came unto the top Procop. 4. And Moses having spoken with God hitherto as in a cloud jam fretus intima illa familiaritate now enjoying that great familiaritie he desireth to see and speake with God submotâ— nube the cloud being taken aside Borrh. 5. Tostatus thinketh that Moses is the bolder to revive and renue this request because he had moved it before vers 13. but intermitting that request a while hee turneth unto another that God would goe with his people But in that place the Latine text readeth corruptly for Moses saith shew me derachecha thy way not thy face QUEST XXXVI Whether Moses shewed any infirmitie in this request to see Gods glorie 1. FErus affirmeth that Moses made this request Non ex praesumptione sed ex side confidentia Not of presumption but of faith and confidence But if Moses had asked this in faith and confident assurance and not rather of some curiositie the Lord would not have denied him 2. Procopius and Gregorie Nyssenus thinketh that God granted Moses request here Divina vox per ea quae nogat concedit quod petitur The divine voice by that which is denied granteth what was desired but with some reservation that Moses should have a desire to see God still Nec enim quisquam ita videre Deum potest ut in eo desinat videndi desiderium For no man can so see God that his desire shall cease to see him c. But it is evident by that which followeth that God did not altogether condescend unto Moses desire for he had asked to see that which mans mortall nature cannot endure to behold 3. Neither is Moses here to bee condemned of rashnesse or presumption for hee desired not this of vaine curiositie but that it might be a signe of Gods grace and favour toward him and his people because he was praeco futurus reconciliationis to be a publisher and preacher of this reconciliation betweene God and his people Iunius Analys And herein Moses sheweth his great desire to increase still in the knowledge of God which is commendable in all Gallas Nibil aliud fuit Mosi propositum quam ad fiduciam animari c. And Moses propounded nothing else to himselfe than to be animated and incouraged hereby that he might more cheerefully goe on in his charge Calvin 4. Moses then in this his request partly sheweth his infirmitie and yet is more to bee excused for Moses was not here led inani curiositate with vaine curiositie but desired this to bee confirmed in the Lords gracious promise yet it cannot be denied quin hic Propheta modum excesserit but that the Prophet here exceeded his bounds Gallas Patet ex repulsa inconsiderate fuisse prolapsum c. It is evident by the repulse which Moses had that he was inconsiderate in his asking yet was not foolish curiositie that did draw from him this desire hee propounded and set before him Gods glorie and desired to bee confirmed in his calling Vitiosum tamen fuit desiderium It was notwithstanding a faultie desire because he asked that which might have beene
was frustrate but yet it was a reasonable desire 5. Hierom. also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth
and why 58. qu. Wherefore the people were compelled to drinke the powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho
yeere 1. Not only the principall and chiefe moneth as Vatablus but the first in order from whence all the rest should be numbred 2. Divers nations have had a divers custome in the accompt of their yeeres the Egyptians in their Hieroglyphikes counted every moneth a yeere the Arabians three moneths as from the spring to the Autumne from thence to midwinter The Acarnanians counted six moneths to a yeere as from the spring to the Autumne the Romanes and the Hebrewes reckoned twelve moneths and so is the yeere to bee taken here 3. It was the first moneth for matters ecclesiasticall and belonging to religion But the civill yeere began in the seventh moneth Levit. 25.9 As the Egyptians began their ecclesiasticall yeere from Midsummer and their civill from the Autumne Iun. From thence also they began their Jubile and the account of the seventh yeere of rest which if it had begun in the spring they should have wanted two yeeres fruits for the seventh yeere of rest and Jubile should begin before they had reaped the fruits sowne in the sixt yeere and in the seventh it was not lawfull for them either to sow or reape 4. As it was the first moneth of the yeere so was iâ— the chiefe and most famous in respect of the deliverance of the Israelites and in this moneth they went over Jordane and came into the land of Canaan the 10. day of the first moneth Iosh. 4.19 Perer. And now all things began to flourish and revive in the spring so that the earth did also as it were seeme to rejoyce for the liberty of the people of God Ferus From hence the Israelites for the remembrance of so glorious a deliverance had great cause to begin the computation of their yeere as Christians now doe from the nativity of our Lord for a commemoration of their spirituall deliverance Perer. QUEST IV. Of the name of this first moneth called of the Hebrewes Abib of the Chaldes Nisan THe name of this first moneth is not here expressed but chap. 13.4 it is called the moneth Abib so called because in that moneth corne began to be ripe 1. But here I cannot subscribe unto the opinion of Pererius therein following Paulus Burgensis that the Hebrewes had no names for their moneths before the captivity of Babylon but by their number as the first second third and after the captivity they borrowed the names of the moneths of the Medes and Persians and chiefly of the Chaldeans as it is to be found in the bookes of Nehemia Esther and the prophesie of Zacharie and the bookes of the Macchabees 2. But this appeareth to be otherwise for in divers places of Scripture wee finde the names of some of the moneths after the calling of the Hebrewes before the captivity of Babylon as the second moneth Zif 1 King 6.1 and the 7. moneth Ethanim 1. King 8.2 Pererius saith that these were not the proper names of these moneths but onely appellatives signifying the properties of those moneths as the first was called Zif of the opening because the flowers began then to open and shew the other signified strong because in that moneth fruits were gathered whereby mans heart was comforted and made strong Vatab. Or because they were of strong constitution which resisted and overcame the diseases incident to that season of the yeere about the fall of the leafe Cajetane Contra. 1. This is no good argument these names have some speciall signification therefore they were not the proper names of the moneths Abib signifieth an eare of corne Levit. 2.14 Was it not therefore a name of the first moneth which was so called because the corne then eared and began to be ripe So Bul was the name of the eight moneth 1. King 6.38 so called of the inundation of waters which fall in that moneth 2. It is very probable that those Chalde names of the moneths as Adar Cisleu Elul were not taken up of the Hebrewes till after the captivity as the first is mentioned Nehâ—m 6.19 the second Zachar. 7.1 the third 1. Maâ—chah 14.27 But the Hebrew names were in use before as appeareth by these already given in instance 3. Now the proper names of the moneths as they were used after the Captivity were these the first Nisan answering to our March the second Tiar answering to Aprill the third Sivan which is our May the fourth Tamuz our June the fifth Ab which we call July then Elul agreeable to August the seventh Tisri sorting to our September the eight Marchesâ—â—an with us October the ninth Cisleu our November the tenth Tebeth the same with December the eleventh Sebath named with us January the twelfth Adar which is correspondent to our February Ex Pererio QUEST V. When the first moneth of the Hebrewes tooke beginning NOw to know when to beginne the first moneth of the yeere 1. Some give this rule that whereas the Hebrewes alwayes count their moneths from the new Moone as Psalm 81.3 Blow up the trumpet in the new Moone they will have that to be the first moneth whose full Moone is neerest to the equinoctiall But this rule sometime faileth for it may fall out that two full Moones are equally distant from the equinoctiall and then it would be uncertaine which Moone to take 2. Some say that was the first moneth with the Hebrewes whose new Moone was neerest to the equinoctiall whether it were before or after Ferus But this rule doth not hold neither for it may bee that one new Moone falleth out as upon the 7. day of March another upon the fifth of Aprill and so further off from the equinoctiall that is when the night and day is of equall length and yet this shall rather be the first Moone than the other 3. Therefore this is a more certaine observation that the first moneth should be that whose fourteenth day falleth out either upon the Equinoctiall or presently after it and so the new Moone of the first moneth will fall out neither before the eight day of March nor after the fifth day of Aprill 4. Now hence it is evident that the first moneth of the Hebrewes is never all within March it may sometime be all without March though not all without Aprill as when the Hebrewes every third yeere put in a moneth to make the yeere to agree with the course of the Sunne so that they had two Adars as it might be two Februaries together then the latter Adar being mensis intercalaris the moneth put betweene concurring with March the first moneth began with April but for the most part their first moneth tooke part of March and part of April QUEST VI. Why the Lambe was commanded to be prepared foure dayes before Vers. 3. IN the tenth of this moneth let every man take unto him a lambe c. They were commanded to set apart the paschall lambe foure dayes afore for these causes 1. Lest that if they had deferred it till the instant of their departure they might by
reason of other businesse have forgotten it 2. That in this while they might see whether there were any blemish or defect in the lambe 3. That they might by the sight of the lambe be stirred up to a thankfull remembrance of their deliverance expected 4. To confirme them in the assured confidence of Gods assistance against the Egyptians that whereas they abhorred all these which did kill sheepe either for meat or sacrifice or any other cattell which they superstitiously adored yet the Israelites did foure dayes set apart their paschall lambes to that end without any danger or hurt intended by the Egyptians Pererius Ferus 2. This preparation of the lambe foure dayes before was peculiar only for this time and first passeover because afterward the cause was taken away for neither was there feare lest they should forget to take a Lambe for the Passeover and beside they needed no time to examine the wants and defects of the Lambe being experienced by their daily sacrifices how to make choice of the fittest beasts therefore where the law of the Passeover is repeated as Levit. 23. Deut. 16. the rite of preparing the Lambe foure dayes before is omitted 3. Iosephus is here found to be in an error that saith the lambe was to be prepared upon the 13. day against the 14. when as it is manifestly expressed that it was to be set apart upon the tenth day Perer. QUEST VII Whether a Lambe were killed in every house and how mâ—ny went to the eating of a Lambe LEt every man according to the house of the fathers c. 1. This name of house in Scripture is diversly taken sometime it signifieth all the nation of Israel which is called the house of Iacob Psal. 114. sometime for a whole tribe as the house of Iudah the house of Levi. But here it is taken more strictly for every family contained in their severall houses as appeareth vers 4. where one houshold or family was too little for the eating of a lambe there two neighbours were to joyne together 2. Every particular man is not charged to provide a lambe but the masters of the families onely Ferus 3. Yet not every housholder did provide a lambe as where the houshold was too little for in that case they were to joyne with their neighbours which was done in two respects both in regard of the povertie of such as were not able to provide a lambe and lest that if in every small family they should kill a lambe somewhat thereof might remaine untouched which was against the law of the Passeover neither were there more than one lambe killed in any one house 4. What number was allowed to the eating of a lambe is uncertaine The Hebrewes thinke that tenne were allotted to a lambe but that seemeth not to be generally observed for the lambs were not all of one bignesse nor every mans stomacke and eating alike yet Iosephus seemeth to confirme this opinion of the Hebrewes who writeth that Cesâ—ius the Governour of Judea being desirous to certifie Nero of the number of the Jewes dealt with the high Priest who by the number of the paschall lambs which were killed amounting unto two hundred fiftie and six thousand and counting ten to every lambe he gathered the whole summe of thirtie hundred thousand and seventie thousand that were gathered together at the celebration of the Passeover Ioseph lib. 7. de bello Iud. cap. 17. QUEST VIII Whether beside the paschall lambe there were any other solemne sacrifices NOw whether beside these particular lambes which were slaine in every house there was beside some publike solemne sacrifice it may be questioned But it is not like that there was any such at this time because Moses did so propound his request unto Pharaoh that they might goe three dayes journey to offer sacrifice unto God in the wildernesse therefore it is not like that they kept any publike solemne service of God in Egypt afterward in the time of Hezekiah and Iosias there were many solemne sacrifices offered at the Passeover but they must be distinguished from the Passeover it selfe which was eaten on the 14. day at night but these solemne sacrifices were offered on the 15. day the first solemne day of the Feast Simler QUEST IX Of the divers acceptations of the word evening Vers. 6. THey shall kill it in the twilight or betweene the evenings It is to be considered that the word vespera evening is taken two wayes 1. properly for the space betweene the Sun set and the shutting in of the day light altogether as Iudg. 19.9 it is called the lodging of the day and vers 14. the going downe of the Sunne and this may appeare both by the derivation of the Latine word vespera which is derived of vesper which is Venus starre and both goeth before the Sunne rise thereof called Lucifer the day starre and followeth immediatly his setting and is also called Vesper or Hesperus after the Greeke beside the Hebrew word ghereb signifieth a commixtion when as the day light and the darknesse seeme to be mingled together so that properly the evening signifieth the twilight which at Jerusalem where the pole is elevated almost 32. degrees continueth about the space of an houre and â—5 minutes Or the evening is taken more generally and so sometime it signifieth all the time from the declining of the Sunne in the afternoone till the setting thereof some time it signifieth the whole night as Gen. 1.5 the evening and morning were of the first day the beginning of the day and the night are taken for the whole Thostat Iun. It signifieth also sometime the latter part of the night toward the morning as where it is said Matth. 28.1 that in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sabbath when the first day of the weeke began to dâ—wne Mary Magdalene and the other Mary came to see the Sepulchre Marke readeth that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very early in the morning But Pererius taketh exception here to Thostatus affirming that in the first place the evening is taken for the day being the end thereof and the morning for the night being the end also thereof and in the other place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dawning signifieth the beginning of the next day which the Jewes did begin to reckon from the evening as Luke 23.54 the same word is used where the Evangelist saith That day was the preparation and the Sabbath appeared or dawned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra. 1. The evening is rather taken for the night both because there was darknesse before there was light and so the night was first and then the day as also because in Scripture the civill day is counted from evening to evening Iun. and the beginning of a thing is more properly taken for the whole than the end 2. It is not denied but that the word dawning is sometime taken for approching or drawing neere but seeing S. Marke expoundeth S. Matthewes 〈◊〉
Iethro neither came unto Moses in this order or at this time as the story is set downe that is before the giving of the Law but that hee came in the end of the first yeere or in the beginning of the second and stayed with him about two moneths till the campe removed which was the 20. day of the second moneth Numb 10. Tostat. Contra. But this opinion is before refuted quaest 7. For it is not like that the campe of Israel lying almost a yeere from the first day of the third moneth in the first yeere chap. 19.1 to the 20. day of the second moneth in the second yeere Numb 10 11. that either Iethro would stay so long from visiting Moses or Moses all that while not desire to see his wife and children and seeing the same and report of the great workes which God had done for Israel and of that late victory against Amalek brought Iethro thither it is no doubt but that as soone as this same came to his eares that hee hastened his journey 2. Some are of opinion that Iethro Moses father in law went away at this time but he left Hobab his sonne and brother to Zipporah with Moses still who also departed when the campe removed from Sinai Numb 10. Oleaster Simlerus Osiander Contra. But it is proved before that this Hobab and Iethro were all one man quaest 1. for there is no mention made of any kinsman that Moses had by his wife but his father in law and her grandfather Reghuel and that speech of Moses Thou mayest bee as eyes unto us that is our guide best agreeth unto his father in law a man of age and experience and if Reghâ—el had any sonne it is like where hee is said to have had seven daughters Exod. 2.16 mention would have beene made of his sonne seeing the Scripture useth rather to note the genealogy of the males than of the other sex 3. Some other thinke that Iethro came at this time in the first yeere and stayed a whole yeere that hee might be full instructed in the faith and religion of Gods people Lyran. But it is not like that he being so neere his countrey not above a dayes journey or two would so long be absent from thence being so desirous to returne thither Tostat. 4. Nor yet is it probable that Iethro went away so soone before the Law was given for it is like that before hee went Moses put his councell in practice which could not bee done in so short a time Pellican for the people were first to bee numbred before the Officers could bee set over thousands and hundreds c. Now there were but fifteene dayes from their first comming to the wildernesse of Sin chap. 16.1 and their removing to the wildernesse of Sinai chap. 19.1 In which time Manna was given them and the water out of the Rock and they fought with Amalek so that they could have no time to number the people 5. Wherefore this may be safely held that Iethro came at this time while they camped in Rephidim but neither went away so soone staying but only a few dayes nor yet remained so long as a whole yeere but seeing that Moses presently went up to the mount and stayed twice forty dayes it is like that Iethro waited his comming downe and presently Moses set cunning men aworke to make the Tabernacle at what time the people were numbred Exod. 38.25 when they contributed silver gold and brasse toward that holy worke Then it being like that Iethro stayed to see his councell put in practice which could not be done without the numbring of the people and they were not numbred untill the Tabernacle began to be made which might be some foure moneths after his comming so long it is probable that Iethro stayed how long after it is uncertaine That story then of Hobaâ—s departure Numb 10. is transposed but it belongeth not all to this place as Iunius thinketh for the reasons before alleaged yet it is evident that it fell not out in that very time and order there set downe for before Moses is there mentioned to have spoken to Hobab the cloud was lifted up from the Tabernacle and the host began to march forward according to their armies So I here subscribe unto the opinion of Galasius upon this place Non intelligit Iethronem statim abiisse c. Hee understandeth not that Iethro presently went away but that he stayed not with the Israelites and at length returned into his countrey 4. Places of doctrine 1. Doctr. No mans actions are perfect in this life Vers. 17. THis thing which thou doest is not well Moses though an excellent man yet in this action of judging the people tooke not a good course neither for his owne case nor the peoples good which sheweth that in the best mens actions there are imperfections And if all Moses acts were not perfect what are ours Simler So the Apostle confesseth of himselfe Not as though I had already attained unto it or were already perfect Philip. 3.12 2. Doctr. The Prophets had not an habit of prophesying but an actuall and present illumination FUrther in that Iethro as a prudent man seeth more for the politike government than Moses who was a great Prophet it sheweth that the Prophets had not an habituall knowledge or propheticall instinct alwayes remaining with them for then they should not be ignorant of any thing but they prophesied Ex actuali quadam illuminatione By an actuall illumination for the time which as soone as it ceaseth Redeunt ad seipsos They returne to themselves and see no more than they did before as here Moses though a Prophet because hee had no present revelation seeth no more than another in this matter nay he seeth not so much as Iethro who was no Prophet Tostat. quaest 8. So Ieremy after hee had talked with the King was advised by him what answer hee should make to the Princes and followed his direction accordingly Ierem. 38.28 3. Doctr. The wise sayings of the Heathen not to be rejected Vers. 24. SO Moses obeyed the voice Upon this example of Moses harkening to the voice of Iethro who was a stranger from Israel Origen thus collecteth Vnde nos si forte invenimus aliquid sapienter à Gentilibus dictum c. Whereupon wee also learne that if wee finde any thing well spoken of the Gentiles we must not presently reject it with the Author Ex Lippoman As those profitable inventions of the liberall sciences which were found out by the Heathen are still commendably retained among Christians and are made to attend as handmaids upon religion as the Egyptian Jewels served to adorne the Israelites So Saint Paul useth the testimony of Aratus Act. 17.28 of Menander 1. Cor. 15.33 and Epimenides Tit. 1.12 4. Doct. Princes may have Officers and Ministers under them Vers. 25. MAde them heads over the people It is fit therefore that Princes should not thrust themselves upon all causes but
make choice of grave and vertuous men to governe under them and yet they must have their owne eares open also to the complaints of their subjects as here Moses hath By this councell of Iethro approved of God and accepted by Moses wee see it both lawfull and necessary for Princes and chiefe Magistrates to have their inferiour and helping Ministers of the Kingdome Oleaster And that we are bound to yeeld obedience both unto the King As to the superiour and unto governours as those which are sent of him for the punishment of evill doers and for the praise of them that doe well 1. Pet. 2.13 14. 5. Places of Confutation 1. Confut. That wife and children are no impediment to the calling of Ministers Vers. 2. THen Iethro tooke Zipporah Moses wife Some hereupon give this note Quòd Moses ex illo tempore quo prophetare incepit uxorem concubitu non cognovit That Moses from that time when he began to prophesie did not know his wife carnally Lippoman ex Epiphan And another saith Moses non accedebat ad uxorem propter frequens colloquium Dei That Moses came not to his wife because he often talked with God Tostat. quast 2. in margine Oleaster also doth collect thus Quam onerosum sit murrimonium hâ—c ostenditur c. Here it is shewed how burdensome marriage is seeing Moses after he had sent his wife away had no great care to fetch her againe Contra. 1. Against Epiphanius may bee opposed the judgement of Chrysostome who concludeth the contrary upon this example of Moses Vis cognoscere quod nihil nocet uxorem habere pueros Moses nonne uxorem habuit liberos Wilt thou know that it hindereth not to have wife and children Moses had both wife and children And then he maketh an eloquent comparison betweene married Moses and unmarried Elias Moses brought Manna from heaven Elias fire Moses divided the sea and Elias was taken up by a fiery chariot into heaven Vidisti Heliam aurigam in aëre vidisti Mosen in mari viatorem Thou hast seene Elias a chariot man in the aire and thou hast seene Moses making a way in the sea did virginity hurt the one or wife and children hinder the other He addeth further Vides quòd Petrus uxorem habuit ne incuses nuptias You see that Peter had a wife because mention is made of his wives mother in the Gospell then blame not marriage By this testimony it plentifully appeareth that Moses after hee was entred into his propheticall office found no impediment by having wife and children and therefore did not abandon their company 2. Concerning Tostatus assertion I answer him out of his owne words for though his marginall note be generally and at large set downe That Moses came not to his wife that is at all yet it is qualified in his text Rarissimè accedebat ad uxorem Hee very seldome came to his wife he did not utterly then forsake her company And that instance which hee giveth of the exception that Aaron and Miriam tooke against Moses because of his wife maketh flat against him Num. 12. For if Moses had not used her still as his wife they could not have pretended nor taken any such occasion to quarrell 3. Oleaster may be answered out of his owne words for in the same place upon Iethros bringing of Moses wife he giveth this note Vbi simul dicemur non esse permittendam uxorem sine viro suo esse Where we are also taught that a wife is not to be permitted to be without her husband But to what end is the cohabitation of the husband and wife else required then that they should the one enjoy the other for otherwise it is all one as if they were apart or asunder 4. Only this example of Moses in sending backe his wife before upon her discontent and absenting himselfe from her for a while sheweth that it is the duty of all that are called To remove from them in a lawfull sort those hinderers preferring the Lords worke before their affection B. Babington As Moses did but for a time leave his wife while he was imployed in that waighty embassage to Pharaoh in Egypt which kinde of sequestration for a time for holy workes the Apostle alloweth not a finall separation but willeth that they come together againe Defraud not one another saith the Apostle except it be with consent for a time that you may give your selves to fasting and prayer and againe come together that Satan tempt you not for your incontinency Likewise this example sheweth That it is a grievous offence for either wives or others to be an hinderance to men in their duties enjoyned them by God B. Babington 2. Confut. Against the heresie of the Manichees of two contrary natures Vers. 19. HEare now my voyce and I will give thee councell c. By this example Hierome confuteth that heresie and wicked opinion of the Manichees that did hold there were two natures contrary the one to the other the good and bad If a good tree saith he never bringeth forth evill fruit Quomodo Moses arbor bona peccaverit ad aquam contradictionis How did Moses a good tree sinne at the waters of strife Aut qua consequentia Iethro socer Moses arbor mala c. dederit Mosi consilium borum Or what consequence is there that Iethro Moses father in law being an evill tree who beleeved not in the God of Israel gave unto Moses good councell Hieromes argument standeth thus the nature of a thing cannot be changed but a good man may be changed to evill and an evill tree to be good therefore it is not of their nature that they are evill that is as their nature was created of God wherefore that a man is evill it is not by his created nature but his corrupted nature that he is good it is not by his corrupted but his corrected nature 3. Confut. Of Cajetane that condemneth the regiment of women Vers. 21. PRovide men of courage c. Cajetane here giveth this corrupt note Viros inquit non mulieres quia regimen mulierum pessimum est Men saith he not women because their government is worst of all so that to speake according to the common course of nature no vertue is said to be in women septim Ethicor. Contra. 1. This is but a bad consequent Women are not to bee elected or chosen to government therefore their government is bad for though women come not by election to the place of government yet either it may fall to them by succession as Zelophechuds inheritance descended to his daughters Numb 27. or they may be extraordinarily designed and appointed to be governours as Deborah Iud. 5. and directers as Huldah the Prophetesse under Iosias 2. Neither doth it follow Women are not fit to be chosen Judges and Officers of a Kingdome therefore they may not be Queenes and Princes these here chosen were elected to be Officers of ministry not
had conceived that Moses were dead they would not have spoken so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus
go before them in the cloudie and fierie pillar and dwel among them in his Tabernacle as he had promised Iunius who here translateth Thou hast not shewed quae missurus what things thou wilt send but this translation seemeth not to be so fit sending in this sense is properly of persons not of things yet the sense that Iunius giveth is consonant unto the text So also Lyranus Non sufficiebat Mosi nisi ei assisteret modo praedicto It contented not Moses unlesse the Lord would assist them as he had done before Mosis petebat sibi assignari praecessorem qui miracula operaretur Moses desired heere one to be given to go before them which should worke miracles such as had been done before Tostat. qu. 13. QUEST XXIV Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh NOw commeth Burgensis opinion before rehearsed further to be discussed and examined His assertion is this that Moses heere is desirous to know whereas God had promised to send an Angell whether praecursorem praeceptorem a forerunner to drive out the nations before them and an instructer also whom they should obey as before was prescribed chap. 23.21 are now but onely as a guide and forerunner no longer as a teacher and instructer and so Moses doth secretly insinuate that the sole gevernment of the people should be committed unto him wherein he saith the Lord condescended to Moses request for this his opinion further he alleageth these reasons 1. The great merit and worthinesse of Moses is to bee considered who now after his fortie daies fasting had profited and increased both in contemplation having had conference with God and in active vertues both in shewing his zeale toward God in putting the idolaters to the sword and his great charitie in preferring their safetie before his owne salvation And therefore the Lord held him meet and worthie to whom the sole government of his people should be committed 2. It is said also Deut. 32.12 The Lord alone led them and there was no other God with him God alone without the leading of any Angell guided and protected them 3. Michael the Arch-angell appearing unto Ioshua said As a captaine of the Lords host am I now come Iosh. 5.14 as if he should have said Ego impeditus fui tempore Mosis magistri tui sed nunc venio I was hindred in the time of thy master Moses but I now come whereupon Burgensis inferreth that subjectio populi Israelitici ad Angelum incepit à Ioshua c. the subjection of the people to the Angell began from Ioshua not from Moses Contra. Mathias Thoring in his replies confuteth this phantasie of Burgensis as hee calleth it and thus answereth his reasons 1. Though Moses were an excellent man and in high favour with God yet was he not to be compared with Christ Qui usus est ministeriâ— Angelorum in multis Who in many things used the ministerie of Angels and of whom specially the Psalme speaketh He shall give his Angels charge over thee c. Psalm 91. not that Christ needed their ministerie but propter Hierarchicam institutionem because of the order of the celestiall Hierarchie God hath appointed the Angels and blessed Spirits as the Ministers of his will 2. And in that place in Deuteronomie only strange gods are excluded not the ministerie of Angels which are subordinate unto God for by the same reason the ministerie of Moses should be excluded also 3. Neither can it be affirmed that the administration of the Angels was suspended untill Ioshuahs time for seeing the law was given by the administration of Angels as the Apostle sheweth Galath 3. much more motiâ— columnae the moving of the cloudie and fierie pillar was by their ministerie Deo tamen immutabiliter praesentâ— prasidente God yet himselfe being unchangeably present and president To this effect Thoring who here with great reason opposeth himselfe to Burgensis QUEST XXV When and where God thus said to Moses Vers. 12. THou hast said moreover I know theâ— by 〈◊〉 1. Burgensis thinketh that although it be not found in these verie words where the Lord so said to Moses yet equivalenter dicta fuisse c. words equivalent and of like force were uttered when the Lord said Let me alone c. For thereby Moses might perceive that hee was well knowne unto God seeing by his prayers hee was able to turne aside Gods judgements But by the rehearsall of these words in the same phrase afterward vers 17. I know thee by name it is evident that God had so said to Moses before 2. Augustine therefore resolveth Non omnia scâ—ipta esse quâ— Deus cum illo locutus est That all things are not written which God spake unto Moses 3. Oleaster further giveth this conjecture that it is like Deum hac in mâ—ntis colâ—oquio dixisse that God spake these things unto him in the mount for that was the most familiar conference which God had with Moses QUEST XXVI How the Lord is said to know Moses by name I Know thee by name 1. This is spoken humanitus according to the custome of men who know many by their face whom they know not by name but Princes and great men doe know by name and specially marke and regard those which doe attend upon them and so the Lord saith thus much in effect Novi te tanquâ—m Ministrum c. I know thee as my Minister and servant whom I often use Oleaster So the Lord also is said to know Moses by name because he was in great reputation and favour with him Tostatus And that hee had chosen him out of many for his service Calvin And God is said to know them that please him and not to know those which offend him Non quia ignorat sed quia non approbat Not because he knoweth them not but doth not approve them Augustine 2. God therefore herein sheweth what singular regard he had of Moses in respect of his knowledge God knoweth all men yea all things by their names as the Prophet saith Esay 40.26 Who hath created these things and calleth them by their names Non prâ—dissent ad esse nisi ea Deus vocasset ad esse For nothing could have a being unlesse God had called it to have a being Tostat. qu. 13. But God in respect of his grace and favour tooke speciall notice of Moses whom he vouchsafed to speake with face to face 3. God hath then a common knowledge of all his creatures but a peculiar of his elect Concerning his common knowledge Some have thought that God hath not particularium cognitionem the knowledge of particular things but as he knoweth his owne essence Some as Avicenna that God knoweth singularia universaliter particular things universally in respect of their generall causes not of the particular effects As if a man were skilfull in the celestiall globe he might foresee the