a commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the
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
ages of the world the 1. from the creation to the floud the 2. from Abraham till the giving of the law the 3 from thence to Christ the 4. from the comming of Christ unto the end of the world which Christ calleth a generation when he saith this generation shall not passe till all these things be fulfilled Augustine not much differing understandeth these foure generations the 1. from Abraham to David the 2. from David to the captivitie of Babylon the 3. from thence to the comming of Christ the 4. from Christ unto the end of the world in the which fourth generation God visited upon the Jewes the iniquitie of their fathers and cast them out of their land August cont Adimant cap. 7. Contra. 1. But if these foure generations should be taken for the continuance of the world then what difference should there be betweene the third and fourth generation and the thousand generation limited for the Lords shewing of mercie 2. The generation that our blessed Saviour speaketh of was that present age wherein those things concerning the destruction of Jerusalem should be fulfilled 3. And lawes are made to meet with inconveniences following not alreadie past to what end then should the generations be counted which went before the making of the law And at the comming of Christ he found not the Jewes given to Idolatrie for the which sinne specially this punishment is threatned 4. Hierome maketh this allegoricall exposition thus mystically applying these foure generations to the foure degrees of sinnes the first in the thought the second in the will and purpose the third when the sinne is brought into act the fourth Si in tuis sceleribus glorieris if thou gloriest in sinne These two last the Lord useth to punish and not the former Hieron in Ezech. cap. 18. Contra. 1. If the third and fourth generation are thus to bee expounded then so must the thousand mentioned afterward but it will be hard to make a thousand degrees of vertue 2. Neither is it true that God onely punisheth the two last degrees of sinne the act and glorying in it for our Saviour sheweth that adulterie may bee committed in the heart Matth. 5. and Moses was punished for his incredulitie at the waters of strife which was internall Numb 20. 5. Lippoman hath this conceit that the third and fourth generation are to be put together and so they make the seventh generation and then this is the sense Deus tantae severitatis c. God is of such severitie that the punisheth impietie in the seventh generation when as it seemeth to be forgotten the posteritie being by so many degrees distant from their ancestors that sinned Contra. But Lippoman in the same place doth answer himselfe shewing out of Scripture that these numbers must be counted not as one added to another but as included one within another as Prov. 30.18 There be three things hid from me yea foure that I know not he meaneth not three and foure but foure in all as it followeth in the next verse 6. Therefore this is the best reason why the Lord nameth the third and fourth generation because men may live so long to see their offspring to the fourth generation as it is said of Iob chap. 42. Acacius Et sic mutuò videre possunt filii peccata parentum ad imitandum patres poenas filiorum ad dolendum And they may mutually see both the sonnes the sinnes of their parents to imitate and the fathers the punishment of their sonnes to grieve at Thomas 1.2 quaest 87. art 8. And two other reasons beside are yeelded hereof both that the parents by this long suffering of God in not punishing presently might bee called to repentance Vt ex hac punitione tolerationem divinam non parvi pendant patres c. That the parent should not lightly esteeme this divine forbearance Cajetan And beside to shew that if they cannot be wonne with this lenitie and longanimitie of God that they shall not goe unpunished Longanimis sum in parentes c. I am long suffering toward the parents and toward their sonnes Si autem nepotes majorum suorum peccata secuti fuerint ultionem infligam But if the nephewes doe follow the sinnes of their ancestors at the last I will inflict punishment Theodoret. QUEST IX Why mercie is promised to be shewed to a thousand generations SHewing mercie unto thousands 1. Augustine understandeth this of a thousand yeeres as if any of the seed of David love the Lord Quem constat utique ante mille annos fuisse who was a thousand yeares since for two causes God will shew him mercie Quia ipse Dei cultor est exejus semine qui amaverat Deum Because both he himselfe is a worshipper of God and of his seed that loved God Quaest. veter nov testam cap 14. Câ—ntra But it is evident by the construction of the words that in this clause must be supplied the word generations which is understood before the words in the originall are To the thirds and the fourths that is those which are in the third and fourth generation from their fathers and so must thousands be understood here now a thousand generations is more than a thousand yeares 2. Theodoret maketh particular application of this unto the calling of the Gentiles Quae per Abraha semen benedictionem divinam adeptae sunt Which through Abrahams seed obtained the divine blessing after so many yeeres But this is not fitly applied for here mercie is promised to a thousand of them that love God but the Gentiles were Idolaters before they were called to the knowledge of Christ therefore they are without the compasse of this promise It was rather fulfilled in the beleeving Jewes who while they followed the faith and did the works of Abraham continued the Lords people more than two thousand yeeres 3. Acacius expoundeth thus Interminatum tempus significavit in quo anima ipsa postquam ex hac vita transmigraverit indeficientem à Deo misericordiam consequetur Hee signifieth an undetermined time wherein the soule after it is passed out of this life doth obtaine mercie never fayling at the hands of God Contra. But this terme of thousands cannot be referred to the immortall state in the next world because hee speaketh of the time of keeping Gods commandements which is in this life and beside as the one part of the third and fourth generation must be understood of the time of this life so likewise must the other 4. Neither can it be taken literally for from the first man Adam to the last shall there not to be a thousand generations seeing from our blessed Saviour to Adam there are rehearsed not full out fourescore generations Luk. 3. and yet here it is said to thousands which cannot bee lesse than two thousand Tostatus 5. Wherefore the best solution is this that here poâ—itur numerus certus pro incerto a certaine number is put for an uncertaine Tostat.
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
their mouth against heaven making the creature faulty and culpable whereas God created all things good tract 4. in Matth. But if it shall be objected that many things fall out according to the predictions of Astrologers I briefly answer that it commeth so to passe sometimes not by the dexterity of their wit and knowledge but either by the subtilty of Sathan that foretelleth what he himselfe is permitted to worke or by the credulity of such as consult with them whereby their affections give way unto the effect or by the secret disposing of Gods providence that such things should fall out for the probation of the faithfull and further confusion of misbeleevers QVEST. XXI Great Whales how said to be created Vers. 21. GOd created great whales 1. We need not because God is said here to create the whales which were made out of the water to have recourse unto that indigested matter which was made the first day of nothing Calvin So not only that is said to be created which is made of nothing but that also which is made new out of some matter as man is said afterward to bee created yet made out of the earth 2. But we deride that Jewish fable that God when he had made two great whales lest the increase of so huge a creature might tend to the destruction of the rest he did geld the male and salted the female to be meat for the just in the next world As though God did not foresee every thing before it was made and approved it being made and beside the Lord gave a blessing to all fishes and so to the whales among the rest to increase and multiply Mercer QVEST. XXII Of the great Whales Vers. 21. GReat Whales the word turmin signifieth a serpent dragon or great fish And this epithete great is not added without cause for the whale or great fish is the greatest of all living creatures Iob 41.24 In the earth there is none like him It is almost incredible what some writers report of the hugenesse of these creatures the Hebrewes write that whales have beene found of 500. stadia or furlongs in length Mercer Some have appeared in the waters of the bignesse of Islands Muscul. Pliny writeth that in the Indian sea there are certaine fish called balaenae whirlpooles quatuor jugerum of three or foure akors or furlongs in length and certaine long fish called pristes of 200. cubits and eâ—les in the riuer Ganges of 300. feet in length lib. 9. cap. 30. The same Author citeth Iuba King of Mauritania who maketh mention writing to Caius Caesar sonne of Augustus of whales in the Arabick coasts of 600. foot in length and 300. in breadth lib. 16. c. 40. Aelianus also writeth lib. 15. c. 21. that Alexander found in a caue in India a dragon supposed to be 70. cubits long they saw only his head out of the caues mouth not daring with the whole â—oast to approach neerer whose eyes appeared to be of the bignesse of a Macedonian target or shield These strange reports are found in forraine histories the truth whereof I will leave to the credit of the authors and the judgement of the readers Ambrose saith aequalia montibus corpora habere praedicantur the Whales are reported to have bodies equall to Mountaines Hexemer li. 5. c. 10. Certainly it is evident out of Scripture that these creatures of the sea are of a wonderfull bignesse as it appeareth both by that description Iob 41. His jawes are likened to doores v. 5. his scales to shields v. 6. hee maketh the sea to boile like a pot v. 2 2. As also by the story of Ionas where we reade that the Prophet was swallowed whole of a great fish and cast up againe And not to search further our owne Chronicles make mention of great fishes that have been taken as of one that was in length 22. yards being 12. foot broad betweene the eyes some of his ribs were 16. foot long his tongue 15. foot long three men might stand upright one upon another in the opening of the jawes Stow ann Elizab. 16. QVEST. XXIII Whether the fowles were made out of the water or earth Vers. 21. WHich the waters brought forth c. and every feathered fowle c. By these words it seemeth that the fowles had their beginning out of the water but the contrary is affirmed c. 2. v. 19. So the Lord God formed of the earth every beast of the field and every fowle of heaven c. To reconcile these places we neither affirme that the fowles were made of the thinner part of the water extenuated into the aire as Augustine lib. 3. in Genes ad lit c. 3. and Rupertus nor yet that they were made of mud or slime and so partly of earth partly of water as the Hebrewes not yet that they were made of the element of the water as Eugubinus in Cosmopeia nor yet that the fowles were made part of the water and part of the earth as wee see there are two sorts of them some that live in the water and some that keepe the land as Vatablus But we thinke that the fowles were created onely out of the earth Gen. 2.19 neither is the contrary affirmed here that the waters brought them forth but the Lord saith let the fowle fâ—ye upon the earth v. 20. so Iun. Cajetan Catharin QVEST. XXIV How and wherefore God is said to blesse the fish Vers. 22. ANd God blessed them c. 1. God is not said before to have blessed the herbs and trees as here hee blesseth these living creatures because the generation of living things whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bringing forth young egges or wormes is a more admirable worke of nature than is seene in the increase of plants 1. In that the beasts of the earth are not blessed as here the fishes and fowles it is not because of the serpent that was to be accursed as the Hebrewes imagine but for that the abundance and number of the fishes exceedeth the other yet it must bee understood that God also blessed the rest though it bee not expressed 3. The Lord here first of all speaketh to the creatures because now he beginneth to create living things Iun. hee speaketh to them as he did to the whale to cast up Ionas not by any syllabicall voyce but by his omnipotent will and power which the creature forthwith obeyeth Mercer 4. The fishes are said to fill the waters the fowle to multiply because the fishes are more in number and they only live in the waters but the fowles live not only vpon the earth but other creatures beside 5. By the waters in the seas all other gatherings together of waters are understood but the Seas are named as the principall wherein there is greatest store of fish Iun. 6. Eugubinus here is deceived that thinketh that the fishes began to rise out of the water as soone as the Seas were gathered together and so every
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
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
walking in the garden in the coole of the day 1. This was neither some great wind or terrible voyce which went before God as when he spake to Elias to betoken the Lords comming for the Chalde paraphrast translateth the voice of the word of God 2. Neither yet need we run to allegories as with Irenâ—uâ— that this walking of God in the coole of the day did shadow forth the comming of Christ toward the end as the evening of the world 3. Nor with Gregory that man having lost the fervent heat of charity did now slumber in the shadow of sin as in the coolenesse of the aire 4. Nor with Rupertus that as men risen from sleepe doe walke in the coole aire so God now awaked commeth forth having beene as it were asleepe before while hee suffered Satan to tempt our parents 5. But the meaning is plaine that after man had transgressed in the eventide or sunne-set when the winde in those countries adjoyning to the sea useth most to be stirring the Lord sheweth himselfe to Adam and calleth him to account the winde of the day brought the sound of Gods voice to Adam Iun. So then this word walking is neither to be referred to Adam nor yet properly to God but he heard Gods voyce walking and comming toward him afarre off Aug. And this winde was no extraordinary tempest as Mercer shewing Gods approaching neither doth it properly describe the time of the day neither the morning as Calvin noonetide as the Septuagint or eventide as the Hebrewes although I thinke it most probable that Adam fell in the evening of the same day of his creation but it expresseth only the manner how Gods voyce was brought by the whisking wind to Adam some doe take haiâ—m not for the day but the sea from whence the lowdest winds doe come but that is not so proper in this place The voyce which Adam heard was not a sound only of Gods comming as Iun. but it was the same voice which is expressed v. 9. when God called to Adam first afarre off when Adam hid himselfe and then neere hand QVEST. XX. Why Adam hid himselfe ADam hideth himselfe when God first began to call unto him 1. not for that as Irenaus thinketh hee thought himselfe unworthy to come into Gods presence 2. or as Augustine did he it only as a man amazed not knowing which way to turne himselfe 3. but being guilty of transgression he thought simply to hide himselfe from the presence of God as Iob expoundeth If I have hid my sin as Adam c. Iob 31.33 QVEST. XXI How God diversly speaketh unto man Vers. 9. THe Lord called to the man God diversly hath used to speake unto man either by himselfe by his secret inspiration and revelation as he did to Isaiah 2 Kin. 20.4 or by his messengers the Angels who spake sometimes by voyce only as Ioh. 12.28 there came a voice from heaven sometime by vision internall such as was the ladder that Iacob saw in his dreame Gen. 28. externall sometime in humane shape as to Abraham Gen. 18. by other creatures either without sense as by fire in the bush to Moses or having sense as the Angel spake in Balaams asse Now the questioÌ„ is which of these waies God talked with Adam for I neither thinke with Gregory that Adam per AngeluÌ„ increpationis verba audivit that Adam was rebuked by an Angel for v. 17. the Lord saith because thou hast eaten of the tree wherof I coÌ„manded thee c. the same God now speaketh to Adam that gave the first commandement concerning the tree neither with Augustine to whom subscribeth Mercerus per creaturam visibiliter factum in that Adam heard the voice of God it was done visibly by some creature for mention onely is made that they heard the voice of God vers 8 10. they saw him not that spake to him Therefore it is like that as God spake to Elias 1. King 19. to our Saviour Christ Iob 12.28 to Moses in the mount yee saw no image in the day that the Lord spake unto you Deut. 4.15 so Adam onely heard the voice of God he saw him not QVEST. XXII Why God asketh Adam where art thou WHere art thou 1. God was not ignorant where Adam was for no place be it never so secret is hid from God but by this question God draweth Adam to confession and acknowledgement of his sinne as afterward the Lord for the same cause asked Cain where his brother Abel was 2. Neither doe we refuse Ambrose collection who saith it was not tam interrogatio quam increpatio so much an interrogation as an increpation that Adam should consider not in what place but in what state he was now and from whence fallen 3. Pererius upon this place noteth well that God by thus saying did declare that Adam was one of those to whom the Lord saith I know not whence yee are Luk. 13.27 that by his sinne he was separated and estranged from God QVEST. XXIII How the Serpent is accursed Vers. 14. THe Lord said to the Serpent because thou hast done this c. 1. God curseth the Serpent because hee was Satans organ and instrument as this standeth with Gods justice to punish the instrument with the principall and he that lay with a beast they were both to bee burned Levit. 20.15 And though the Serpent had no understanding yet God curseth him for mans instruction that he might see how much this their action in seducing him was displeasing to God Mercer 2. Some doe referre the whole curse to the Serpent some apply it wholly to Satan by way of allegory some understand the whole lâ—terally of the Serpent mystically of Satan Mercer But the better course is to give part to the Serpent in this verse part to Satan in the next Iun. Calvin 3. Some doe understand the Serpents cursâ— of the shortnesse of life but other beasts are as of short continuance some Hebrewes understand the going upon his belly of the Serpents long being with young which is seven yeares together the Wolfe Lion and Beare and the Ape bring forth once in two or three yeares the Viper in seven yeares but if this were the curse then woman â—hat goeth nine moneths with childe should be of worse condition in this behalfe than other beasts as the Fox that goeth but six moneths the Sow sixty dayes the meaning of the curse is that the Serpent should be detested of all other creatures as noxious and poysonfull and should be marked with this ignominie to creepe upon his breast Mercer 4. Gechon by Hierome is translated breast Onkeleus readeth the belly the Septuagint both belly and breast because the Serpents breast and belly is altogether and he goeth upon them both the word Halach to walke is not only given to those creatures that walke on foot but to other things that move howsoever as to Rivers Gen. 2.14 to Noahs Arke Gen. 7.18 Muscul. 5. The Serpent did
v. 14. QVEST. IX Whether Cain or he that did slay him should be punished seven-fold Vers. 15. HE should be punished seven-fold 1. We neither receive Rupertus exposition that by seven-fold is understood everlasting punishment but with a secret condition unlesse they repent for he thinketh Lamech who is supposed to have killed Cain did repent confessing his sinne to his wives 2. Neither are the words so to be taken as meant of Cain that he should septem vindictas exolvere pay seven punishments as the septuagint translate for so many sinnes committed 3. Or as Lyranus Tostatus because Cain was in the 7. generation slaine by Lamech for these two last expositions are forced to divide the words whosoever slayeth Cain c. that is shall be punished which must be understood and then the other words he shall be punished seven-fold are referred to Cain But the sentence in the originall is joyned together neither distinguished in sentence nor in sense 4. So the plaine meaning is this that he which killed Cain should be more deepely punished than Cain himselfe because beside homicide hee should expresly transgresse Gods commandement who would have Cain to live for the example of other QVEST. X. What marke God set upon Cain and to what end Vers. 15. GOd set a marke upon Cain 1. Not as some read posuit Cain in signum God made Cain a signe or marke 2. But God set some visible marke upon Cain whether it were an horrible trembling and shaking of his whole body as the septuagint translate who for thou shalt be a vagabond and runnagate read he should sigh and tremble or an exceeding shame and confusion in that hee ran from place to place to hide himselfe or some visible mark set in his face as Lyranus thinketh some Hebrewes think it was an horn in his forehead some a letter some that a dog lead him these are mens conceits 3. Certainly whatsoever it were it was a signe of Gods wrath not as Iosephus thinketh a token that God appeased by Cains sacrifice forgave the punishment of his fratricide for if God accepted not his sacrifice before much lesse after 4. Neither was this marke set to exempt Cain from the invasion of beasts as though there were none alive on the earth but his parents for this murther falling out as is supposed about the 130. yeare of Adams age the world was by this time much replenished And where the Lord saith whosoever slayeth Cain c. he speaketh of men not of beasts 5. Wherefore God set this visible and fearefull marke upon Cain both that other men seeing apparant signes of Gods wrath upon him might feare to commit the like and that he might have the greater punishment in prolonging so wicked and miserable a life QVEST. XI How Cain was cast out of Gods presence Vers. 16. CAin went from the presence of the Lord. 1. Hee both was excluded from Gods favour and protection which is signified by Gods presence from the which otherwise no man can escape 2. He also was expelled from that Countrey where he was borne and where God was first worshipped by sacrifice and shewed visible signes of his presence 3. And where it is said that Cain dwelt in the land of Nod wee neither approve Catharinus conceit that this land from the which Cain was expelled was the land of Judea whether Adam and Eve came after they were exiled out of Paradise for the text is that the land of Nod was on the east side of Paradise whereby it appeareth that neither Adam and Eva nor Cain had their habitation farre from thence neither yet is it like as Iosephus that Cain built a City and called it Nod for Henoch is the first City mentioned in Scripture Vers 17. 4. But the Land was called Nod of Cains vagrant and vagabonds life which sheweth as Iosephus well conjectureth that Cain was not amended by this punishment but waxed worse and worse giving himselfe to rapine robbery oppression deceit QVEST. XII Wherefore and for whom Cain built a city Vers. 17. ANd he built a City 1. Cain neither built him a City to be defēded against wild beasts which was the first cause as Plato thinketh that moved men to build Cities for this reason might as well have moved the righteous seed to have done it neither because man is a sociable creature and loveth company as Aristotle for this reason might as well have caused Adam to build as Cain but it is most like because Cain was a fugitive and runnagate he would build him a City to stay in and to be a defence unto him as though Gods curse should not have taken place but as Iunius well writeth upon the words erat adificator or as the 70. aedificans he began only to build but hee finished it not leading still a runnagate life and so often constrained to leave the worke as the giants that built the Tower of Babell were constrained to give over 2. It may be doubted for whom Cain built a City there being no more yet in the world but himselfe his parents and his sonne the answer is ready that it is not like that he built this City presently after his sonnes birth much lesse before his condemnation as Mercerus but now when the world was replenished for if Abrahams stock in lesse than 400. yeares amounted to 600. thousand Cains posterity in the like time might arise to the like multitude which might suffice not only to inhabite a City but a country And Lodovicus vives maketh mention that in the memory of his parents there was a town in Spaine consisting of an 100. housholds which were all inhabited by the progeny of an old man then living which was so old that the youngest of his stock could not tell by what name of kindred to call him QVEST. XIII Lamechs speech to his wives and the meaning thereof Vers. 23. I Would slay a man in my wound 1. This place is neither inexplicable and not possibly to be unfolded as Catharinus a popish writer thinketh and as it seemed to Origen who as Hierom witnesseth writ two whole bookes the 12. and 13. of his commentaries upon Genesis in interpreting this place 2. Neither doe these words shew as Suidas expoundeth that Lamech had killed two men an elder and a younger the brethren of Henoch that was translated 3. Or one man as Theodoret thinketh for the which fact Lamech repenteth for the words are I would slay a man not I have 4. And we hold that to bee a fable that Lamech killed two men the one was Cain whom hee shot at in a bush supposing it to be a beast and the other was his boy that led him being blinde whom for anger hee all to beat and so killed him this exposition seemeth most probable to Cajetanus and Pererius having no probability in it both because Cain was privileged by God not to be killed and for that no mention is made of
signifieth to fall were not so called either because they were fallen in stature from the hugenesse of the first Giants as Ramban neither as R. Sel. because they were the cause of ruine of falling to themselves or others nor yet onely because they were Apostataes and sell from God Iun. but they were so called in respect of their great stature the sight whereof caused men to fall to the ground for feare Ab. Ezra Mercer 8. Neither was their talnesse or greatnesse of stature simply evill but because they abused their strength to lust and violence and so became both monstrous in their body and soule and begat a monstrous generation like to themselves Mercer QVEST. IX The space of an hundred and twenty yeares how to be reckoned 6. HIs dayes shall be 120. yeares c. 1. Which is not referred to the age of man as Tostatus and Rupertus thinke because Moses the writer hereof lived no longer for although it be true that mans life was shortned after the floud and thrice halfed from 900. and odde to 400. and odde as in Arphaxad that lived 425. yeares and then halfed againe from 400. and odde to 200. and odde as in Serug that lived 230. and then almost halfed to 100. and odde as in Abraham that lived an 175. yeares yet wee see that many of these exceeded an 120. We rather with Hierome Chrysostome and others take this time set to be that space of yeares which God gave unto the old world for their repentance which were not shortned by twenty yeares as Hierome thinketh because of their wickednesse for the floud came an 100. yeares after when Noah was 600. yeares old Gen. 7.6 Neither need we say with Augustine that Noah was said to be 500. yeare old when he was but 480. because he had lived the most part of it for Sem was but an 100. yeare old two yeare after the floud Gen. 11.10 but now he should be an 120. if Noah were then but 480. when he beganne to have his sonnes Therefore this doubt is more easily reconciled to say that this time was set before Noah was 500. yeares of age but by way of anticipation mention is made of Noahs sonnes before because of the continuing of the story as we see the like Gen. 2. where the creation of the woman is recorded after the seventh day being done the first Mer. Per. QVEST. X. Of the originall of Giants 7. NOw as touching the originall of Giants 1. first the opinion of Paulus Burgensis is to be refused who thinketh they were Devills called in Hebrew Nephilim cadentes of falling because they fell from heaven for these Giants were destroyed by the floud so were not the Devils and the Giants were called Nephilim both in respect of their terrible stature which made men fall to the ground and for their Apostasie in falling away from vertue and piety 2. As absurd is the opinion of Franciscus Georgius that these Giants were begotten of spirits companying with women and that otherwise they are not engendred and that these are the seed of the Serpent betweene whom and the seed of the woman the Lord put enmitie for this cause saith he since the comming of Christ who hath broken the Serpents head we read of no such commixion of the spirits with women nor of this generation of Giants Thus Franciscus Georg. 6. tom problem 33. c. 33.1 But these fansies may be easily controlled 1. For Giants to be procreated of men is no more against nature than for Pygmees and Dwarfes that are as much admirable for their smalnesse as the other are for their talnesse such an one was one Canopas in Augustines time that was but two foot and a hand breadth high 2. That spirits have used the carnall company of men and women since Christ Augustine sheweth lib. 15. de Civit. Dei c. 23. and experience confirmeth the same though thereof there can be no generation 3. And likewise it is evident that there have beene men and women of Giants stature since Christ Augustine maketh mention of a woman of admirable talnesse her parents being but of ordinary stature lib. 15. de Civit. Dei c. 23. and Pliny of a man in Augustus time of nine foot and a halfe in height 4. Neither are these Giants that seed of the Serpent for they are also begotten of women neither were all Giants men of great stature wicked persons for it is not unlike but that Adam Noah and other Patriarks before the floud much exceeded the ordinary stature of men now and the Ecclesiasticall stories make mention of one Christophorus a man of twelve cubits in height that was put to death under Decius the Emperour for the Christian faith And further all the naturall seed of women are not at enmity with the Serpent but many of them he useth as his agents and instruments This place then is much abused to that purpose wherefore it is alleaged These Giants then were no other but the naturall off-spring of men and women in those dayes before the floud not that all were such but these were such which were so borne by this unlawfull conjunction betweene the seed of the righteous and the wickd race for as the root was so was the branch the marriage unholy and the issue ungratious QVEST. XI How God is said to repent 8. Vers. 6. IT repented the Lord. The ancient writers have diversly collected of these words but all to good purpose 1. Chrysostome saith it is Verbum nostrae parvitati accommodatum a word applied to our weaknesse to expresse the greatnesse of their sinnes Quae misericordem Deum indignari fecerunt which compelled the mercifull God to be angry 2. Theodoret It repenteth me c. that is I have purposed to destroy man as the Lord saith it repenteth me that I have made Saul King that is I have decreed to depose him and so as Augustine well saith Non est perturbatiâ— sed judicium quo irrogaetur poena it is no perturbation in God this repentance but an imposition of punishment 3. Rupertus in that it repented the Lord pietatis est it sheweth his piety how loth the Lord is to punish but in that the Lord purposeth to destroy them severi judicii est it sheweth his just severity 4. But Augustine more to the purpose saith Paenitudo Dei est mutandorum immutabilis ratio Repentance in God is his unchangeable disposition of changeable things God is not changed but the things altered 5. Iustinus Martyr hath most plainly opened this point God is immutable Sed cum ii quos curat mutantur mutat ipse res prout â—is expedit quos curat but when they whom God careth for are changed then God changeth the course of things as he seeth expedient for them For God immutabiliter ignoscit unchangeably forgiveth those repent as the Ninivites and immutabiliter non ignoscit unchangably forgiveth them not which amend not as Saul
about the center of the earth as Plato imagined for by this meanes the waters should ascend three thousand and 500. miles for so farre it is from the Center of the earth to superficies which is against the nature of water 2. Neither was the Sea this great depth which some thinke is higher than the earth and kept in onely by the power of God which now was suffered to overflow the earth for neither is it true that the Sea is higher than the earth as is before declared neither doth Moses make any mention of it which might have beene sufficient by the overflowing to have drowned the earth if naturally it were so much above it 3. Wherefore the fountaines of the deepe were the deepe heads and springs of water within the earth which were opened and enlarged to make this inundation so that the Rivers that runne in the earth were cast up and the deepe gulph gushed forth and these may be the waters under the earth mentionod Exod. 20. vers 4. The windowes also of heaven signifie not the irruption or breaking forth of any waters in the Chrystall heaven as it is called above the starrie skie as Eugubinus and Oleaster imagine for neither are there any such watâ—rs above the heavens as hath beene before declared and if there were how could they passe thorow the starrie heaven without the dissolution and corruption thereof and it would follow that the watery heaven should be now a vacaâ—t and emptie place the waters being descended from thence But the opening of the windowes of heaven betokeneth the breaking of the clouds where the water is contained that whereas at other times The Lord bindeth the waters in the clouds and the cloud is not broken under them Iob 26.8 Now the Lord loosed the clouds which being made as full of windowes powred forth all the water that was kept in them Mercerus Perer. QVEST. XII Of the causes of the floud THese three were the causes of the floud 1. The issuing forth of the waters beneath out of the earth 2. The continuall raine for forty not onely dayes but nights together not onely powring from the clouds but increasing by the liquefaction and distilling of the aire into water Seneca writing of the generall deluge which he speaketh of not as past but to come addeth unto these three other causes 1. Crescunt maria super solitum c. the extraordinary swelling and overflowing of the sea 2. Incipit terra putrescere laxata ire in humorem The earth also it selfe did putrifie and resolve into water 3. He maketh the conjunction of the celestiall bodies another cause that like as he thinketh the world shall be burned when the starres shall concurre in the signe Cancer sic inundationem futuram cum eadem siderum iurba in Capricornum convenerit so hee thinketh there shall bee a generall inundation when the same company of starres shall come together in the signe Capricorne These causes may bee admitted as helping and necessary though not as principall saving that the conjunction of the starres in Capricorne seemeth rather to be a curious inquisition than to depend of any certaine demonstration QVEST. XIII Vpon what day Noah entred into the Arke Vers. 13. IN the selfe same day c. 1. Lyranus reading according to the latine text in the article of that day thinketh that the noone point of day is hereby expressed and so also Oleaster 2. Tostatus taketh it rather for the morning or twilight which is more properly a point parcell or article of the day It betokeneth nothing else but in the same day as I shewed before in the interpretation 3. Some Hebrewes think that this was wednesday when they say that the Sun is strongest that Noah might have some rest before the Sabbath but this is too curious 4. Some doe take this for the day before the floud being the sixteenth of the moneth that Noah entred then and his family before 5. Others thinke that Noah entred seven dayes before according to the text v. 1. Enter thou into the Arke c. v. 4. for seven dayes hence I will cause it to raine v. 7. so Noah entred c. v. 10. and so after seven dayes c. And thus Ambrose expoundeth so that here by way of recapitulation mention is made of the entring of Noah and Iunius to make the sense more full readeth thus In the same day when Noah was entred c. v. 13. c. God shut him in v. 16. He maketh the 13 14 15. verses to depend upon that clause in the 16. verse whereby is shewed how the providence of God watched over Noah and the rest when they were entred so shutting them up that the waters could not enter 6. But Iunius inserteth one word v. 13. which is not in the Hebrew quum ingressus esset when he was entred when is added so that according to the true reading the selfe same day Noah entred c. it is evident that Noah with his sonnes entred the same day wherein the raine began to fall God so providing that against that day all kind of cattell and fowles were present to enter with him And whereas Noah is bid to enter v. 1. before the seven dayes that is to bee understood of the preparing and making all things ready for his entrance Mercerus Now whereas Iunius thinketh that in the very seventh day the floud came and so readeth v. 10. I thinke rather that the seven dayes were fully expired and that upon the 8. day it began to raine because the text is that after seven dayes the waters were upon the earth Mercer QVEST. XIII How Noah was shut up Vers. 16. GOd shut him up c. 1. Not that after Noah was come into the Arke and his sonnes with their wives and the rest of the creatures God by the ministery of the Angels did shut the doore without and pitched it up occlusit pro eo God shut it up for him as Tremelius and Cajetanus read that is whereas Noah being within could not shut up the doore without God did it for him for as Noah opened the doore at his going out so it is like he shut it at his going in but hereby â—s signified that what was wanting in Noahs labour was supplyed by Gods providence and that it was Gods worke to preserve Noah in the Arke Mercer 2. And this was done not so much to keepe him from the sight of the destruction of the world which might have ministred griefe unto him as Chrysostome collecteth for there was a window out of the which hee might behold that fearefull spectacle but to keepe himselfe from the violence and rage of the waters as also from the rage of men Mercer QVEST. XIV The 150. dayes must be reckoned from the beginning of the floud whereof the 40. dayes are a part Vers. 24. THe waters prevailed an 150. dayes This terme must not be counted from the end of 40. dayes mentioned
note is too violent that Noah doth not here as God bid him but abstained still from the company of his wife because hee feared lest men might kill one another as Cain did Abel or because he expected another floud the simplicity of the text warranteth no such thing 3. Musculus noteth the obedience in Noahs family that they enter in and goe forth according to Noahs direction 4. Luther observeth also the singular order in the creatures that goe not forth confusedly together but according to their kindes or as the Hebrew word is families every one sorting to his like QVEST. XVI Noah buildeth an Altar not without Gods direction Vers. 20. NOah built an Altar c. 1. Though Noah had no expresse commandement now to offer sacrifice for as Ambrose saith non debuit Deus quasi avarus mercedem gratia postulare it was not fit that God as one covetous should require the reward of thankes yet hee was not without direction in this case Calvins reason is because it is evident that he in this story did nothing without a warrant from God he would not come forth of the Arke though the earth were dry till God bid him Oecolampadiâ—â— proveth it by these words that God smelled a savour of rest but every thing stinketh before God that is not according to his word Wherefore Noah knew by the example and practice of the Patriarkes that God was pleased with this kinde of worship by sacrifices as also he was directed thereunto because to this end there were seven of the cleane creatures taken into the Arke by Gods owne appointment and for the fashion of the Altar which was made either of earth or of unhewen stones whereof first mention is made in this place he had either the patterne from the practice of the elder Patriarks or by instinct from God QVEST. XVII To what end sacrifices were used ANd so offered burnt offerings three reasons are yeelded why the Lord pleased to be served with sacrifices two are alleaged by Chrysostome The morall end was that the piety and devotion of the people might be stirred up by his externall note a politicke end that as circumcision was given as a marke of difference betweene them and other people so the solemne use of sacrifices might containe them in the service of God that they should not be enticed to the Idolatry of the Gentiles by their pompous and magnificent sacrifices A third end was mysticall well touched by Calvin Semper illis ante oculos symbola proponi oportuit c. These sacrifices were as symboles and signes to preach and prefigure unto them their Mediatour and atonement maker Jesus Christ without whom nothing is acceptable to God And further although Noah gave thanks also to God for the preservation of the uncleane creatures as for the cleane yet he offereth onely of the cleane because he had so learned from the Patriarks that God was pleased with such sacrifices before whom otherwise nothing is uncleane but in respect of man and whereas he offered of all cleane both beasts and fowles it is like he tooke of more kindes than those five used in the Law that is Oxen Sheepe with Goats Doves and Turtles Further he offered burnt sacrifices rather than oblations Eucharisticall not as the Hebrewes imagine for his owne sinne but because such sacrifices were most used before the Law and were best accepted when as the whole sacrifice was consumed upon the Altar Mercer QVEST. XVIII How God smelled a savour of rest Vers. 21. GOd smelled a savour of rest 1. As men are delighted with pleasant savours so this service and sacrifice of Noah was pleasing unto God as the Chalde Paraphrast readeth 2. Not that the externall act of sacrificing in it selfe pleased God but the thankfull minde of the sacrificer Calvin 3. All our acts have a double smell one outward before man another inward before God Cain and Abels sacrifice had one outward smell but Abels had a sweet savour beside within Muscul. 4. And this savour herein differeth from all sensible savours for there may be saciety in the most pleasant odours but with this sweet savour the Lord is never filled or wearied but alwayes delighted with the prayers of the Saints Cajetane QVEST. XIX How the Lord will no more curse the earth Vers. 21. I Will not henceforth curse the ground any more for mans sake c. 1. The Lord speaketh not generally of all kinde of cursing the earth for those curses which are upon the earth for mans sinne Gen. 3.17.4.12 are not taken away but he meaneth this particular curse by waters that all flesh shall no more perish by them as is shewed cap. 9.21 for the world notwithstanding shall bee destroyed by fire 2. Where it is added as a reason for the imagination of mans heart is evill c. it is not to be taken as Rupertus collecteth that God will spare the earth and beasts because man is subject to sinne but the promise is made specially for man That seeing hee is by nature subdued to sinne hee is to bee pitied and not for every offence according to his deserts to be judged for then the Lord should continually overflow the world Calvin 3. And whereas this reason is given why the Lord would destroy the world Gen. 6.6 because the imaginations of his heart were evill it may seeme strange that the same cause is alleaged here why from henceforth the Lord would spare the world therefore this is here added to shew the originall beginning of this mercy not to proceed from man who is altogether corrupt by nature but from Gods owne gracious favour Mercer 4. Further whereas it is said God said in his heart this was not only secretly purposed by the Lord not uttered but either revealed to Noah as a Prophet or to Moses the Writer as some Hebrewes but it is cleare that the Lord thus spake to Noah who is said thus to speake in his heart as taking counsell and deliberation with himselfe Mercer 5. From his youth not only from his youthfull estate which age is more prone unto sin committing the same with rage and violence as Tostatus or when man beginneth to have use of reason and free-will as Rupertus But mans thoughts are evill even as soone as he is able to conceive or thinke any thing yea our nature is evill from the cradle Calvin Though as Ambrose well saith crescit cum aetatibus culpa as age groweth so sinne increaseth QVEST. XX. How the seasons of the yeare are promised alwayes to continue Vers. 22. SOwing time and harvest c. 1. The Lord doth not promise that for ever these seasons of the yeare shall continue for after the end of the world they shall cease But all the dayes of the earth that is so long as the earth continueth in this state Muscul. 2. Neither is this to bee understood of every particular Countrey for sometime and in some place it falleth out through
the patterne of these worthy examples we doubt not but that our Christian Soveraigne is resolved to take away all mixture of religion not to admit any toleration of contrary worship but with Iosias to expell all Idolatrous Chemarims and Masse-Priests with Asa to put all such from places of government and with Zerubbabel to reject their service and imployment either in Church or common wealth And we assuredly trust that the presence of Gods Arke among us shall cause that Dagon of Rome to lose both his hands and head for ever in this our famous and thrice renowned Countrey of Britaine CHAP. XVIII 1. The Method THis Chapter hath two parts 〈◊〉 The entertainment of the Angells in Abrahams tent and such things as there were done to vers 17. ◠The purpose of God concerning the destruction of Sodome with Abrahams deprecation for the same to the end of the Chapter In the first part 1. There is the apparition of the Angels both in what place and at what time vers 1. and in what manner vers 2. 2. Their entertainment offered by Abraham vers 3 4. accepted by the Angels vers 5. performed by Abraham ver 6 7 8. 3. The promise is renewed concerning Abraham and Saraes sonne vers 10. and Sara for her infirmity reproved both for her laughter 12 13 14. and for her deniall vers 15. In the second part 1. The Lord sheweth a reason why he will impart his counsell to Abraham concerning the overthrow of Sodome vers 18 19. 2. The Lord propoundeth his resolution with the cause thereof vers 20 21. 3. Abraham intreateth where first is set downe the ground of his prayers the justice of God 23 25. then his particular request six times repeated from fifty persons to bee found in Sodome to ten The divers readings v. 1. At the Oake of Mamre S. Plaine or valley of Mamre caet colon signifieth both a Plaine and an Oake it is most like it was a Plaine set with Oakes v. 2. He worshipped in or upon the ground S.C.H. bowed himselfe toward the ground T.P.B.G. shachah to bow so is it taken Isa. 15.23 bow downe that we may goe over v. 4. Let your feet be washed H. let them wash your feet S. wash your feet caet sic etiam hebr v. 5. You shall cat S. comfort or strengthen your heart caet v. 8. He ministred unto them C. stood by them caet v. 10. I will come to thee according to this time at the very houre S. in this time vita comite life being present H. or wherein ye shall be alive C. according to the time of life B.G.P. heb when this time shall flourish or revive againe T. v. 12. It was not so with me till now S. shall I have youth C. shall I have lust caet heb gnadan to take pleasure v. 15. Sarah deniall caet she lying denied T. cacash signifieth both v. 21. I will appeare and judge C. I will goe downe and see I will make an end of them if they repent not if they repent I will not revenge them Ch. the others have not these words v. 22. Abraham stood in prayer before God Ch. stood yet before God caet v. 28. Wilt thou destroy for forty five the whole City S. caet for five The Explanation of doubts QVEST. I. Of the vision and apparition made to Abraham in Mamre Vers. 1. AGaine the Lord appeared c. 1. This was the sixth apparition of God to Abraham taking those two in the fifteenth Chapter for one which herein is preferred before the rest because this apparition is made in an humane shape which is not expressed in the rest and this is the third vision of this kinde as Cajetane noteth when the Lord shewed himselfe in some visible forme 1. to Adam in Paradise 2. to Agar in the wildernesse Gen. 16.13 3. to Abraham in this place 2. This apparition was not long after the other in the former Chapter for in both after a yeare a sonne is promised to Abraham Rupertus and the promise is renewed for Sarahs cause Calvin 3. It was now in the heat of the day that is noone-tide Septuag the usuall time of rest and repast Iun. when Abraham sate at his doore to take shade and to espie what travellers passed by to give them entertainment Muscul. QVEST. II. Who the three Angels were that appeared to Abraham Vers. 2. THree men stood by him 1. They were not three men but so appeared Iun. They stood not hard by him for he needed not then have gone to meet them but they stood before him or over against him for so the word gnal signifieth Muscul. 2. Abraham at the first did not know them to be Angels for he received them unawares Heb. 13.1 yet there appeared some extraordinary excellencie in them in that Abraham useth them so reverently for otherwise to every common passenger hee would not have given such reverence Calvin 3. Neither can it bee certainly affirmed that these three men were the three Angels Michael Gabriel Raphael as some of the Hebrewes the first the messenger to Abraham the other appointed for the destruction of Sodome and Raphael for Lots deliverance for both the Angels that went toward Sodome were in equall commission to destroy the City chap. 19.13 The Lord hath sent us to destroy it and to deliver Lot vers 16. they caught Lot and his wife by the hand c. Abraham doth reverence to one above the rest calling him Lord v. 3. who also is called Jehovah v. 17. their opinion may safely bee received that thinke this eminent person with whom Abraham talked to be Christ. But it is a collection without ground by the apparition of these three Angels to conclude the Trinitie as Pererius seemeth to insinuate Calvin QVEST. 3. Why Abraham speaketh to one of the 3. Angels in chiefe Vers. 3. LOrd if I have found favour c. Abraham seeth three men but speaketh as to one 1. whereby neither a three fold knowledge of God is shadowed forth of his nature by his benefits by his judgements as Philo 2. nor yet hereby is signified the mysterie of the Trinitie that one God in three persons is to be worshipped as Rupertus 3. Neither did Abraham speake unto every one of them particularly as Ramban 4. But Abraham saluteth the third person as more excellent either for the dignity of his person or for some respect which the other two had unto him Chrysost. but for such services as equally belonged to them all hee speaketh to them all in generall as the washing of their feet 5. as they were three persons so he offreth unto them three services to wash their feet to rest them under the tree to comfort their hearts with bread Perer. QVEST. IV. Of the Hebrew measure called a Seime Vers. 6. THree measures of fine meale c. The word is Seime which is the same in English a seime 1. which neither containeth so much as Epiphanius
crying sinnes the sinne of bloud Gen. 4.10 The sinne of oppression Exod. 2.23 The detaining of hirelings wages Iam. 5.4 The sinne of uncleannesse as in this place Perer. 2. By the cry of sinne is here understood the impudency of sinners Gregor Peccatum cum voce est culpa in actione peccatum cum clamore est culpa cum libertate c. Sin with a voyce is a fault in action sinne with a loud cry is a licentious liberty lib. 5. moral c. 7. 3. Their sin is said to be multiplied 1. because of the continuall custome of sinning 2. The number of offenders 3. The number of sinnes as pride fulnesse of bread idlenesse contempt of the poore Ezech. 16.49 Perer. 4. Their sinne in the singular number is said to bee increased because though they had many sinnes yet there was one most notorious amongst them the sin of uncleannesse Muscul. 5. The fruitfulnesse of the ground pleasantnesse of the water brought abundance their abundance made them wanton Philo. 6. And their sinne was so much the greater because not 15. yeares before God had both chastised them by captivity and againe in mercy delivered them yet they notwithstanding neither regarding the mercies nor judgements of God went on in their sinne Luther QVEST. XIV Why the Lord punisheth and for what reason Vers. 21. I Will goe downe and see 1. It is a figurative speech for God who filleth all things neither goeth nor commeth and he which knoweth all things need no inquisition or search to informe his knowledge Perer. 2. God punisheth three wayes 1. for the most part God deferreth the punishment of sinners till the next world that by his patience some may bee brought to repentance that men should think of another life and place of judgement beside this that he might take triall of the faithfulnesse of his servants that serve him obediently in faith though presently they neither see punishment nor reward 2. The Lord punisheth in this life but after a long time much patience and often warning as the Israelites at he length because of their sins were carried into captivity 3. Sometime the Lord punisheth forth with when the sinne is dangerous and contagious as Core Dathan and Abiron were straight-wayes punished for their rebellion 3. God punisheth for three causes in this life 1. for the correction and amendment of him that is punished 2. for the preserving and maintaining of Gods honour that is contemned 3. for the good example of others QVEST. XV. How Abraham went on the way with the Angels and how he stood before God Vers. 22. ABraham stood before the Lord and drew neare c. Whereas Abraham is said v. 16. to goe out with the Angels toward Sodome it was not to shew them the way as Rupertus noâ— yet only to shew his humanity unto them who as he had entertained them friendly so would bring them on the way kindly Perer. the Hebrewes also thinke he went a mile with them to shew his courtesie but he did it rather to shew his duty and reverence to the Angels Calvin for Abraham did not now thinke they were Prophets but knew them to be Angels not by their departure and going into heaven as Augustine thinketh but he discerned it before by their communication 2. Abraham acknowledgeth the third Angell to be God and therefore the other two onely are called Angels Genes 19.1 Iun. and prepareth himselfe to make intercession to God as the Chalde readeth he stood in prayer some thinke that the three Angels vanished away and then God spake to Abraham some that this was a new vision after the Angels were departed some take this to be an Angell who is called Jehovah because the Lord spake in him Mercer but by this meanes Abraham should have committed Idolatry in worshipping the Angell because God spake in him therefore it is to be thought that this third Angell was Christ and whereas in the next Chapter v. 18. Lot also saith Lord hee speaketh not to the Angels but turneth to God 3. Hee draweth neare unto God both by his reverent approaching and in his devout affections Calvin QVEST. XVI Abrahams prayer not to be accused of temerity Vers. 24. WIlt thou destroy and not spare the people for fifty righteous c. 1. It is evident that Abrahams intercession is specially intended for Sodome whereof the Lord maketh specially mention v. 20. yet his affection and pity was in like manner extended to the other Cities that they might be spared according to the same rule 2. Neither did Abraham dissemble his affection as some thinke as though he only made intercession for Lot his kinsman there dwelling but he remembreth all other righteous men that should bee there found Calvin 3. Neither doth Abraham pray more in affection than judgement as Pererius thinketh because it is no unjust thing with God to chastise temporally the righteous with the wicked as Ezekiel and Daniel were carried into captivity for the same chastisement is to a divers end to the wicked and impenitent a beginning of everlasting judgement to the righteous a correction for their amendment neither was it necessary that for the deliverance of the just the whole City should be spared for God could deliver the righteous as Noah in the floud and Lot in the families of Sodome and destroy the rest Abraham upon these reasons is not to be accused of temerity because that from this place the Apostle seemeth to derive that sentence Rom. 3.6 else how shall God judge the world 4. Wherefore concerning the first reason I thinke rather with Vatablus that Abraham urgeth not Gods justice as in it selfe considered but in the opinion of the infidels who not knowing how the same punishment may sort out to divers ends would accuse God of injustice if the righteous should have perished with the wicked or with Calvin that Abraham propoundeth to himselfe the destruction of Sodome as a fore-runner of everlasting judgement and therefore prayeth that according to the rule of Gods justice the righteous might be exempted from it 5. Neither doth Abraham entreat that the City should altogether be untouched and the wicked goe unpunished but that the righteous might be spared Calvin so he requesteth two things the one that the very place might be preserved not utterly destroyed if not yet at the least that the righteous perish not Marl. 6. Whereas God saith v. 26. I will spare all the place c. He in his mercy granteth more than Abraham asked that if there could have been so many righteous found the City for their sakes should have beene wholy delivered which was an indulgence which the Lord would have granted for this time not to bee a perpetuall rule for the Lord afterward by his Prophet threatneth that if Noah Daniel and Iob were among the people they should onely deliver their owne soules he would not spare the rest for their sakes Esech 14.16 Pererius QVEST. XVII Why Abraham beginneth at fifty and
occurrere quia non satis est recte facere nisi etiam maturei quod facias But he spieth a great way off neither was hee content to espy but went to meet them hee made haste to meet them because it is not enough to doe well unlesse thou speedily dispatch that thou doest Abraham therefore is commended for his hospitality and thus is he rewarded whereas hee thought he entertained men he received Angels as the Apostle noteth Heb. 13.1 and Ambrose saith qui scis an Deum suscipias cum hospitem putas how knowest thou whether thou receive God whom thou takest to bee a stranger But now adayes men are so farre off from hasting to meet strangers to invite them home that many of the poore members of Christ with begging and intreating can hardly find entertainment 2. Moral Against curious building and carelesse hospitality Vers. 6. ABraham made hast into the tent to Sarah c. Abraham is not curious in his dwelling but courteous in entertaining of strangers much unlike is the practice of these daies great men delight to build great houses but keepe no hospitalitie Abraham contrariwise contenteth himselfe to dwell in a tent yet his dores are open to strangers This example of Abraham shall condemne the curiosity of this age in trimming their houses and their carelessenesse in entertaining strangers 3. Moral Women must learne to keepe their owne houses BEside in that Sara kept in her tent the property of a modest matron is expressed which keepeth her selfe at home and loveth her owne house by which example such gossips and busie bodies are reproved that use to goe from house to house giving themselves to idlenesse and pratling as the Apostle describeth them 1 Tim. 5.13 4. Moral Against curiosity in diet Vers. 7. TOoke a tender and good calfe here is a patterne of frugality Abraham prepareth for his guests no wine curious fare or dainty dishes but wholesome countrey fare as cakes butter milke veale and such like curiosity then and nicenesse superfluity and excesse in feasts and bankets is not commendable Perer. as the Apostle saith Be not drunke with wine wherein is excesse Eph. 5.15 5. Moral Against curiosity of the eare Vers. 10. SAarah heard in the tent doore Sara being otherwise a most modest matron yet sheweth her infirmity and curiosity in listening behind the doore what the Angels said to Abraham which is a fault very much incident to that sexe to be harkening and giving eare to heare things to which they are not called unto The Preacher giveth a caveat against such curiosity of the eare Eccl. 7.23 Give not thine heart to all the words that men spake c. Muscul. 6. Moral Against mariage for lust in old persons Vers. 12. AFter I am old shall I have lust Sarah thought it a shame for her in her old age to give her selfe to the sport and pleasure of youth hereby the dotage of aged persons is reproved which doe provoke their decaied and dead bodies to lust againe and doe revive their abated heat by unequall and unseemely marriages Perer. Hereunto agreeth the counsell of the Apostle that wisheth younger widowes to marry but such to bee chosen as were not under sixty yeare old 1 Tim. 5.10 supposing such to have not such need of marriage 7. Moral The duty of wives to their husbands Vers. 12. ANd my Lord also Saint Peter from hence exhorteth wives to be obedient and dutiful to their husbands as Sarah was to Abraham calling him Lord or master 1 Pet. 3.6 8. Moral Sinne must not be excused but acknowledged Vers. 15. SArah denied c. Though Sarah shewed her infirmity in her deniall yet being convinced she by silence yeeldeth she in obstinacy replyeth not to justifie her sinne so likewise Peter after he had denied Christ did not double his sinne by defending it but diminish it by lamenting for it Musculus 9. Moral Gods love appeareth in revealing his will to his servants Vers. 17. SHall I hide from Abraham that thing which I doe c. Like as a true friend will impart and reveale his secrets to his friend so the Lord herein sheweth his love to Abraham in vouchsafing to reveale unto him his counsell So our Saviour saith to his Disciples Henceforth call I you not servants for the servant knoweth not what his master doth but I have called you friends for all things that I have heard of my father have I made knowne to you Iohn 15.15 Even so also are the faithfull bound to propagate the knowledge of the truth as Abraham is commended because hee would teach his sonnes and his houshold after him to walke in the feare of the Lord Calvin 10. Moral Examination must goe before judgement Vers. 21. I Will goe downe and see c. The Lord which knoweth all things needed not to have searched or examined the truth before hee proceedeth to punishment But this is for our example as Gregory noteth ne mala hominum ante presumamus credere quam probare that wee presume not to give credit to the report of mens sins before we have proved Thus the Lord did in punishing the old world and in confounding the languages Gen. 11. first take triall and knowledge of the transgression before he inflicted punishment which is a patterne for Judges to proceed maturely and gravely to sentence after due examination and searching out of the cause as Iob saith when I knew not the cause I did search it out Iob 29.16 11. Moral The efficacy of the prayers of the Saints Vers. 29. ANd he yet spake to him againe 1. Here appeareth the great liberty of speech and boldnesse of the Saints in their prayers Abraham renueth his requests 9. times 2. We see also the goodnesse of God that cannot withstand the requests of his servants nor be offended with their importunity Muscul. So Moses when God had purposed to destroy Israel did strive in his prayers and obtained favour by his importunity 3. If God so patiently heard Abraham praying for wicked Sodome much more graciously will he receive the supplications of the faithfull for his Church Calvin CHAP. XIX 1. The Method THis Chapter intreateth of such things as happened to Sodome and of such matters as concerne Lot Three things are declared touching Lot his hospitality in receiving the Angels vers 1 2 3. his deliverance out of Sodome which containeth 1. the warning which Lot gave to his kindred and their refusall vers 12 13 14. 2. The mercy of God in hastening and pulling Lot out of the City 15 16 17. 3. The request of Lot concerning Zoar vers 19. to vers 23. 4. The judgement upon Lots wife vers 26. Thirdly concerning Lot is expressed the incestuous practice of his daughters and the fruit and issue thereof 31. to the end Concerning Sodome first their sinne and iniquity is set forth where 1. we have their ungodly attempt against the young men in Lots house vers 4 5. 2. Lots pacification with their outrage
Why Lot refuseth to goe to the mountaines Vers. 20. SEe now this City hereby c. 1. Neither was this done in mystery that Lot refused the mountaine to dwell in Zoar to signifie as Gregory collecteth that a low humble and meane life is to bee preferred before high places 2. neither did Lot refuse the high places because of the craggy rockes and steepe hils which are to bee seene in the mountaines of Engaddi 3. But Lot himselfe giveth two reasons why he preferreth Zoar before the mountaines one in respect of himselfe because the City was hard by and he might sooner escape thither than to the mountaine the other in behalfe of the City he intreateth for it because it was but a little one and not likely to bee so wicked as the more populous Cities QVEST. XVII How the Lord saith I can doe nothing Vers. 22. I Can doe nothing c. 1. Some apply this to the Angels which could not exceed Gods commission Muscul. 2. Some to Christ in respect of his humanity to be assumed 3. But it is better understood of Christ as hee is God neither doth this restraine the power of God which is no otherwise executed but according to his will hee cannot because hee will not neither can change his decree concerning the saving and delivering of Lot as in the like phrase of speech it is said in the Gospell that Christ could doe no great workes in his owne countrey because of their unbeleefe Mark 6.5 for like as the Lord promiseth and purposeth a blessing to the faithfull as here deliverance to Lot so he hath decreed to with-hold it from unbeleevers 4. The Hebrewes doe here but trifle that the Angell is here deprived of his power because hee did arrogate it to himselfe v. 13. and that they were deprived of their ministry 138. yeares till Iacobs ladder QVEST. XVIII Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor as the Latine and Septuagint read 2. Theodoret also is deceived that saith Segor signifieth the opening of the earth because the earth swallowed up the inhabitants of this City for that is the signification of Bela which was before the name of the place Gen. 14.2 derived of the word balaug to swallow or devoure 3. The right etymology then of the word is here given by Lot because it was tsegnar a little one 4. This was an happy change not only of the name but of the condition and state of the City before it had the name of destruction but now it is called little that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request Muscul. QVEST. XIX How the Lord rained from the Lord. Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven c. 1. This is not all one to say the Lord rained fire from himselfe as Vatablu◠Oleaster with others that note this to be a phrase of the Hebrewes to put nownes for pronownes as Gen. 4. Lamech saith heare ô ye wives of Lamech for my wives 2. Neither doth it only signifie that this was an extraordinary and miraculous raine caused by the Lord himselfe beside the course of naturall causes as Cajetane 3. But this place was well urged by the fathers to prove the eternity of Christ that the Lord Christ to whom the father hath committed all judgement did raine from Jehovah his father Thus the fathers applied this text Iustinus Tertullian Cyprian Epiphanias Cyril with others Thus Marcus Arethusus in the Syrinian Councell did godlily interpret this place against the heresie of Photinus that held Christ not to have beene before his mother 4. For thus the Lord hath tempered the Scriptures that beside the literall sense in divers places of the old testament the mystery of the Trinity is insinuated Gen. as Let us make man Psal. 1. This day have I begotten thee which the Jewes understand literally the first they say is but a phrase of speech the second uttered of David But to our understanding the mystery of the Trinity is here revealed QVEST. XX. Of the raine of fire and brimstone the beginning and manner thereof RAined brimstone and fire 1. This was a miraculous and extraordinary raine wherein fell together fire and brimstone as a fit matter to disperse the fire and salt also as it may bee gathered Deut. 29.23 The land shall burne with brimstone and salt and it may bee that water powred downe also whence was gathered the dead sea remaining to this day 2. This raine came from heaven that is the upper region of the aire the place for fiery meteors and it is not unlike but that the nature of the soile being full of pitch and slime and other combustible matter Gen. 14.10 did much increase the combustion though Strabo be deceived who thinketh that this fierce fire did break out first from the earth lib. 17. 3. This was a fit punishment for this wicked people that as they burned with unnaturall lust so they should be consumed with unnaturall fire Gregor 4. The subversion of these cities was very sudden it was done as Ieremy saith in a moment Lament 4.6 And Abraham rising up early in the morning saw onely the smoake and not the falling of the fire and yet the sunne was but in rising when it began to raine fire and brimstone Gen. 19.24 28. by the breake of day the Angell hastened Lot forward v. 15. betweene which and the Sun rising one may goe foure miles as the Hebrewes 5. Of all examples of Gods judgements this is the most fearefull in Scripture 1. because of the strange punishment 2. the suddennesse of their destruction 3. The perpetuall monument thereof to this day 4. And it was a forerunner of everlasting fire and perdition Iude v. 7. QUEST XXI How many Cities were destroyed with Sodome Vers. 24. VPon Sodome and Gomorrhe 1. Neither were these two cities onely destroyed as Solinus 2. Nor yet tenne cities as Stephanus or thirteene as Strabo 3. nor five as Lyranus Theodoretus who thinke that Zoar also was destroyed after Lots departure 4. But it is most like that onely foure cities were overthrowne Sodome Gomorrhe Admah Zeboim for these onely are rehearsed Deut. 29.23 for Zoar was preserved by the intercession of Lot v. 21. I will not overthrow this citie for the which thou hast spoken and it was known by the name of Zoar in Isayas time cap. 15. 5. Hierome also maketh mention of it in his dayes and saith Sola de quinque Sodomorum urbib precib Lot preservatae est it was onely of the five cities of the Sodomites preserved by the prayer of Lot 5. But whereas it is said Sapient 10.6 that the fire came downe vpon the five cities the word is pentapolis which is taken joyntly for the whole region wherein the five cities stood not for the five cities severally ex
more truly that in this supposed case it had not beene lawfull for Lots daughters to doe as they did because Veticia est lege naturali talis commixtio such câ—rnall commixtion is forbidden by the law of nature and admitteth no dispensation And againe their owne minde gave them that they did not well the care of conservation of man-kinde belonged to their father and therefore they should have consulted with him they then not consulting with their father feared his consent and so condemned in their conscience their owne act QVEST. XXXI Whether Lot were altogether ignorant what was done to his daughters Vers. 33. HE knew not when she lay downe nor when she rose up 1. It can neither be as the Septuag read he know not when he lay downe or rose up for Lot was not so seâ—slâ—sse not to know what he did when he a woke and rose up 2. Neither is it a thing incredible nescientem coire quempâ—am for a man not knowing in his sleepe to doe the act of generation seeing the Scripture so testifieth here of Lot 3. Neither is Lyranus opinion right that Lot onely was ignorant when his daughters came to him and rose up but he knew whaâ— he did in the act supposing through forgetfulnesse that it might be his wife for Lot if he remembred himselfe when hee awaked what he had done would not have committed the same thing againe 4. Neither is Tostatus conceit out of Thomas probable that Lots daughter conceived by him by nocturnall pollution and shedding of seed not by the act of generation as Thomas reporteth of one that was by that meanes with child by her father who for preserving of her virginity kept her in his owne bed for the text it selfe overthroweth this conceit they consulted to lie with their father or as the Septuagint reade sleepe with him and so they did 5. Therefore Cajetanus opinion is to bee preferredâ— Lot omnino nescivisse universâ—m rem gestam that Lot was ignorant of the whole matter what was done from the first to the last of which opinion Chrysostome was before the reasons are these 1. Chrysostome ea peccata nos condemnant quae scienter facimus those sinnes condemne us which we doe wittingly but the Scripture excuseth this fact of Lot by his ignorance 2. Cajetane saith hoc omne â—pios perfici posse imped to rationis usu that his businesse may be done though the use of reason be hindred as in those that are drunken 3. Pererius addeth that the progressive faculty may be exercised in sleepe as many walke carry things from place to place and doe such like things in their sleepe and of the same sort might this act 〈◊〉 4. The Devill also to helpe forward this worke might worke such a fantasie in Lots minde being asleepe 5. Calvins conjecture is best Non tam vino fuisse obrutum quam propter intemperiem divinitus percussum spiritu stupâ—ris That Lot was not so much oppressed with wine as stricken with a spirit of slumber and senslesnesse from God because of his intemperance to which agreeth that saying of Chrysostome Divina dispensatione factum ut sic illo vino gravaretur ut omnino ignoraret That God so disposed that he should be so overcome of wine that he was utterly ignorant It was not then the operation onely of the wine but Gods worke withall that caused this senslesse ignorance QUEST XXXII The causes why the Lord suffered Lot thus to fall THe causes why Lot was permitted thus to fall are rendred to be these 1. His double incredulity in not giving credit to the Angell promising him safety first in the mountaine and then in Zoar caused him to be punished with these two sinnes of drunkennesse and incontinencie Hierome 2. His drunkennesse made way unto his lust Calvin 3. God hereby sheweth his great goodnesse and singular providence who can turne evill unto good for of Moab one of those incestuous births came Ruth which was married to Booz of whose line came our Saviour after the flesh Perer. 4. God hath set forth this example to make us circumspect Ne abeamus in securitatem that we be not secure Luther If Lot so excellent a man fell into such grievous sinnes of drunkennesse and incest who ought not to be humbled and take heed to his wayes and depend upon God for his direction 4. Places of Doctrine 1. Doct. None perfectly just in this life Vers. 8. BEhold I have two daughters c. Calvin from hence concludeth that no mans works are so perfect but in some things they faile The Scripture calleth Lot a righteous man but secundum quendam modum after a certaine manner as Augustine saith The Scripture noteth six great faults in this righteous man 1. His contention with Abraham Gen. 13. 2. His offering of his daughters to the rage of the Sodomites 3. His incredulity in doubting to be saved in the mountaine 4. His weaknesse of faith in fearing to stay in Zoar which the Lord promised to save for his sake 5. His drunkennesse 6. His incestuous act though involuntary Therefore as Saint Iames saith In many things we offend all Iam. 3.1 so there is none so righteous but in some things he offendeth 2. Doct. The elect Angels ministers of Gods judgements upon the wicked Vers. 13. THe Lord hath sent us to destroy it The good Angels then as they are Ministers of Gods mercies toward the elect Psal. 91.11 He shall give his Angels charge over thee so are they the executors of Gods judgements upon the wicked as upon the host of Senacherib 2 King 19. and here upon the City of Sodome Sometime also the elect Angels doe execute Gods judgements upon his owne people as 2 Sam. 24. when David had numbred his people but this is more rare and then when such judgements tend rather to our good than hurt our correction rather than confusion 3. Doct. No man can deliver himselfe from the bondage of sinne Vers. 16. THe men caught him and his wife by the hands c. As Lot would not have hastened to come out of Sodome if the Angels had not pulled him by the hands so cannot we free our selves from the bondage of sinne nor come forth out of the wickednesse of the world except the Lord doe call us out as our Saviour saith None can come unto me except my father draw him Ioh. 6.44 4. Doct. We must abandon whatsoever belongeth to Babylon Vers. 17. NEither tarry thou in all the plaine Lot is not onely taken forth of Sodome but forbidden to stay in the plaine that belonged thereunto so is it not enough to come forth from the grosse superstition of the Romish Babylon but we must shake off whatsoever hath any affinity or agreement with it sic Muscul. as the Apostle saith Abstaine from all appearance of evill 1 Thess. 5.22 5. Doct. The destruction of the world by fire shall be sudden Vers. 28. HE saw the smoake of the
his seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
their father together Gen. 35.29 3. But whereas some inferre hereupon that Esau being thus ready to be reconciled to Iacob did follow his fathers precepts and doctrine and therefore doubt not but that he was saved it cannot be hence concluded certaine it is that Esau posterity did wholly fall away from the worship of God Mercer QUEST IV. Why Ioseph is named before Rachel Vers. 7. AFter Ioseph and Rachel drew neare c. 1. Ioseph is not put before Rachel that he might keepe her from Esau his rage and violence left hee might desire her being a beautifull woman as R. Salomon for Ioseph was but six yeare old and therefore not able to preserve his mother from any such attempts 2. Some thinke because Ioseph was Rachels onely sonne and dearely beloved of her he is named first Mercer 13. But it is more like that Ioseph being the youngest of all the rest went before his mother as mothers use to put their little ones first and so he is named according to his place Iun. QUEST V. Why Esau refused Iacobs present Vers. 8. WHat meanest thou by all this drove c. 1. The Hebrewes note that Esau his questions are short Iacobs answers large because it is the manner of proud stately men to speake briefly and hardly to bring forth halfe their words and beside Iacob often in his speech maketh mention of God so doth not Esau. 2. Esau asketh not whose droves these were as ignorant thereof but because he would in Iacobs presence take occasion to refuse the present 〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which Iacob had sent before noâ— as Ramban thinketh as though the messengers were afraid of Esaus company and so fled away neither did Esau refuse it of hatred to his brother for Iacobs prayer was heard and it began presently to take effect neither yet doth Esau in refusing the present yeeld therein the birth-right to Iacob but he deserteth the receit thereof till he came to Iacob that he might shew his brotherly affection frankly and freely not purchased before or procured by any gift or present Iun. QUEST VI. How Iacob saith he had seene the face of Esau at the face of God Vers. 10. I Have seene thy face as if I had seene the face of God 1. Iacob flattereth not as some thinke to insinuate himselfe to his brother sic Tostat. but he speaketh from his heart 2. Neither as the Hebrewes doth Iacob to terrifie his brother make mention of that vision wherein he saw the Angell face to face 3. Not yet doth he meane as the Chalde readeth that he had seene the face as of some great or excellent man 4. Not as Augustine conjâ—ctureth by the name of God here doth hee understand such as the gods of the Gentiles were Sic non prajudicatur honori Dei And so these words doe not prejudice the honour of the true God in that he resembleth Esaus face to the face of God quaest 105. in Genes for Iacob was farre off from assuming into his mouth the name of the heathen gods 5. But in the effect Iacob saith thus much that he acknowledged this to be Gods worke that Esau was thus reconciled toward him and the friendly countenance of his brother hee taketh as an argument of the favour of God toward him Mercer Calvin Iun. QUEST VII By what reason Iacob perswaded Esau to accept of his present Vers. 11. TAke my blessing Iacob useth divers reasons to perswade Esau to take his present 1. Take it of my hand that is who am thy brother Marlor 2. He calleth it a blessing not in the passive sense as where with God had blessed him but in the active they used to blesse in the offering of their gifts this therefore should be a signe of perfect reconciliation that thereby they should take occasion one to blesse another Mercer 3. It is brought theâ— that is I have sorted it out and appointed it for thee let me not lose my labour 4. I have enough God hath blessed me it shall be no hinderance unto mee if thou accept of my present Vatab. QUEST VIII Whether Iacob lied in saying he would goe to mount Seir to his brother Vers. 14. TIll I come to my Lord into Seir. 1. Some thinke that Iacob did goe to Seir to his brother though it be not mentioned in the story but it appeareth by Iacobs excuse that if he feared to accompany his brother in the way he had greater cause to feare his brother at home in his owne Countrey 2. Some thinke that this was officio sâ—m mendacium an officious lie Tostat. and that Iacob promised one thing and purposed another Calvin But where the Patriarks acts may otherwise be defended we should not easily yeeld them to be infirmities 3. The Hebrewes make a mystery here as where Iacob saith Let my Lord goe before and I will follow they apply it to Esaus posterity who had the government of Kings 600. yeares before Israel had any King and in that Iacob promiseth to goe up to Seir they referre the accomplishment thereof till the comming of Messiah according to the prophesie of Obadiah vers 21. The Saviours shall come vp to mount Sion to judge the mount of Esau. But it is evident that Iacob here hath no such mysticall meaning speaking of his owne comming in his owne person 4. Wherefore it is rather like that Iacob did thinke to goe to Seir and so purposed but yet conditionally if God would or if he should see nothing to the contrary Iun. As all such promises are hypotheticall and conditionall and that upon better reasons he afterward changed his minde or was otherwise directed by the Lord Lyranus As Saint Paul purposed to goe into Spaine but it is like that he was otherwise letted and came not thithither QUEST IX Whether Saint Paul according to his purpose were ever in Spaine ANd here by the way though it be the opinion of divers ancient writers as of Cyrillus Athanasius Chrysostome Hierome to whom subscribe Tostatus Pererius that Saint Paul according to his determination was in Spaine yet it is more probable that being otherwise hindered hee arrived not there at all 1. Because he purposed to passe by Rome into Spaine Rom. 15.28 and to be brought on his way thitherward by the disciples of Rome vers 24. But when Saint Paul came to Rome he remained as a prisoner in his house having a souldier appointed to keepe him and so continued two yeares Act. 28.16 30. therefore it is not like that he was at liberty then to hold his purpose 2. Saint Paul being at Rome if he were thence delivered which is uncertaine did visit the East Churches presently Heb. 13.19 that I may be restored to you more quickly and purposed to continue and remaine with them Philip. 1.25 This I am sure that I shall abide and with you all continue If he quickly and speedily returned to the East Churches and
of the one may be preserved the others poore estate pitied that the people may say unto them as the Egyptians did to Ioseph Thou hast saved our liues for as Amb. well saith they thought it no sale of their right but a safety of their estate Lastly Ioseph most wisely did temper severitie and clemencie justice and mercy together first he dealt roughly with his brethren charged them to be spies imprisoned them caused Simeon to be bound laid theft to their charge but afterward he lovingly embraced them wept over them and was afoster father unto them O tormenta misericordiae cruciat amat O the torments of pittie hee vexeth and yet loveth them So mercie and judgement tempered together make a sweet harmony as David saith I will sing mercie and judgement such a song did Ioseph sing His wrath asswaged which appeared and was not his mercie prevailed which was and appeared not So Magistrates doe well sometime with Ioseph to use threats and speake roughly where is cause but I well hope that Iosephs irefull words and pretended threatnings will end toward his brethren with mercifull deeds and extended embracings We praise God for your Honours mercifull government let them first taste of your mercie that teach you to shew mercie The Egyptian priests under Pharaoh by the hand of Ioseph were maintained in the time of dearth I doubt not but your Honour under our peerelesse Pharaoh will doe your best that the Ministers of the Gospell be stored with maintenance where they have it not much more bee suffred to enjoy that they have Ioseph remitted his brethrens trespasse that had taken away his particoloured coat and although some of our brethren would have certaine ceremonies which may seeme as the coat of this Church removed yet Iosephs brotherly connivence may heale up that breach Toleration and forbearance toward friends and brethren in such matters may well beseeme Ioseph But your Honours constant resolution therein concurring with his excellent Majestie against all toleration of contrary religion or giving countenance to such is most honourable and joyous to all faithfull hearts If they differed from us only in some externall rites and were beside peaceable and profitable men they might have some reason to desire and expect to be tolerated and borne with according to that conclusion of the Toletane Councel In una fide nihil officit Ecclesiae sanctae consuetudo diversa c. In the Church the unity of faith is not hindred by the diversitie of rites But seeing they dissent from us in substantial and fundamentall points of faith and so are enemies to the Church and depend upon a forreinē Prelate for their direction and so are dangerous to the state your Honours resolution is most Christian to shew no connivence in this case much lesse to give protection but to use against such all providence and circumspection for Christ and Belial Dagon and the Arke light and darknesse cannot dwell together God give your Honour courage strength and zeale notwithstanding the malice and envie of idolatrous Romanists to hold on this happie course that with Ioseph though archers shoot at you your bow may abide strong and the hands of your armes be strengthened by the hand of the mightie God of Iacob Now lastly I wish unto your Honour Iosephs portion that according to his name first Iosephs vertues then Iosephs honours may be added unto you in this life and his everlasting inheritance afterwards in the heavenly Canaan through the great mercies of our gratious God and infinite merits of our blessed Saviour Christ Iesus to whom bee praise for ever Your Honours ready to bee commanded in the Lord Andrew Willet CHAP. XXXVII 1. The Method FIrst in this Chapter are set forth the causes of the envy and hatred of Iacobs sonne◠against Ioseph 1. His complaining of them to his father vers 2. 2. Iacobs extraordinary love and affection toward Ioseph vers 4. 3. His two dreames of the sheaves vers 7 8. of the starres vers 9 10. whereby was prefigured his preheminence over his brethren Secondly the fruits and effects of their envy are declared their hard dealing toward Ioseph with the occasion thereof and the sequele 1. The occasion was ministred by occasion of Iosephs sending to his brethren by Iacob vers 13. to 19. 2. Their hard dealing appeareth first in consulting to kill Ioseph but that Ruben otherwise turned them vers 20 21. secondly in casting of him into a pit while they themselves did eat and drinke not regarding the affliction of Ioseph vers 23. to 26. 3. In selling of him to the Madianites at Iudah his motion who sold him afterward to Potiphar Thirdly the sequell and issue is this first they dissemble with their father making him beleeve that Ioseph was torne of the wild beasts then they are causes of Iacobs great sorrow and griefe that mourned for his sonne vers 34 35. 2. The divers readings v. 2. when Ioseph was sixteene yeere old H. seventeene caeter v. 2. hee accused his brethren of a bad crime H. Ioseph brought their accusation C. evill saying or report B.G. evill fame T. dibbah signifieth infamy slander reproach v. 5. who hated him so much the more all have but the Septuag v. 13. Israel said to him H. Israel said to Ioseph caet v. 14. and Israel said to him S. and he said caeter v. 20. into an old pit H. into one of these pits caeter v. 21. endevoured to deliver him H. delivered him out of their hands caeter v. 22. this he said to deliver him H. that he might deliver caet v. 28. for twenty peeces of gold S. twenty peeces of silver caet v. 36. to Potiphar Pharaohs Eunuch H.S.B.G. one of Pharaohs courtiers T. Princes C.P. saras a Prince an Eunuch it is like he was not an Eunuch being married Pharaohs chiefe cooke S. chiefe captaine C.H. chiefe steward B.G. master of his guard T. chiefe of his slaughter men P. tabach signifieth to kill to put to death 3. The explanation of doubtfull questions QUEST I. What generations Moses here meaneth Vers. 2. THese are the generations c. 1. Some by generations expound the events and things that happened to Iacob and his posterity sic Vatab but the word toldoth will not fitly beare that sense 2. Some referre these generations to Ioseph as the principall among Iacobs sonnes in whom the image of Iacobs inward vertues and outward countenance did more appeare than in any of the rest Rupert but then he would have said generation not generations in the plurall 3. Others as Ramban Cajetan send us to the 46. chapter following wherein Iacobs posterity is rehearsed and numbred and understand those generations here to bee spoken of but that genealogy following ten chapters after cannot conveniently have dependance of this place 4. Therefore I thinke rather that we are to looke to the 35. chapter where in the end Iacobs twelve sonnes are rehearsed
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
Numb 2. and the other of Core his rebellious assemblies Numb 16. who was of Levi but it is more properly referred to the time past concerning the cruell exploit of Simeon and Levi Perer. QUEST VIII Whether Simeon and Levi digged downe a wall killed or haughed the oxen Vers. 6. IN their selfe-will they digged downe a wall 1. Some read they haughed a bull Septuag or carried away their oxen Iun. They which follow this reading some referre it to Sichem who was the principall man whom they slue some understand it of Ioseph who is compared to a bullocke Deut. 33.17 the same word shor is there used Tharg Hieros because Simeon and Lâ—vi are held to bee ring-leaders in that conspiracie against Ioseph for they were of the elder sort not the younger brethren that would have had Ioseph killed now Ruben and Iudah the first and the fourth sonnes consented not to kill him therefore it is most like that Simeon and Levi were the authors for which cause some thinke that Ioseph afterward caused Simeon to be bound in Egypt but this exposition agreeth not with the former clause in their wrath they slue a man for Ioseph was not killed Iunius seemeth to understand it of the spoile of the Citie and carrying away of their cattell but that seemeth to have beene the act rather of Iacobs sonnes than of Simeon and Levi Gen. 34.28 2. Mercer Musculus Calvin thinke this to bee the better reading they digged thorow a wall Of which reading these reasons may bee given 1. Because this was a more peculiar and proper act of their rage than to carrie away their oxen that proceeded of a covetous rather than irefull minde 2. Though this be not directly expressed yet these words insinuate as much they went into the citie boldly Gen. 34.25 that is breaking into the citie violently and over throwing the wals before them Perer. 3. Though shor the word here used signifie an oxe shur a wall yet schurech may bee put for châ—lem as the Chalde Interpreter readeth shur 4. The word ghacar to root or pull up properly understood of plants Eccles. 3.2 is more fitly by a metaphor applyed to the rooting up of cities Zâ—phan 2.4 than unto cattell and living things 3. But these reasons notwithstanding I rather preferre the reading of the Septuagint they houghed an oxe or bull for shor the word here used signifieth an oxe c. 32.5 Deut. 33.17 the word shur is a wall neither needed they to have undermined the wals the citie being secure and the gates open unto them the word ghakar is gnakar signifieth to hough or cut sinewes as Iosh. 11.6 Ioshua is bidden of the Lord to hough the Canaanites horse it seemeth in their furie that they abused the dumb beasts as Balaam in his rage threatned if he had had a sword to have killed his Asse Numb 12.29 now in that this is not mentioned before in the storie it need not see me strange in all matters and circumstances of fact the Scripture useth not to expresse as that of Iacobs concerning the Amorites with the sword bow c. 48.22 QUEST IX How Simeon and Levi were divided in Israel Vers. 7. I Will divide them in Iacob 1. Iacob appointeth a punishment answerable to the offence for as before they conspired together to doe mischiefe so now they shall be separated and divided Iun. 2. Which accordingly came to passe for Simeon had no possession or inheritance by himselfe but intermingled with Iudah Ios. 19. and were constrained afterward by force of armes to inlarge their bounds 1 Chron. 4.41 Iun. Some thinke that the poore Scribes which were dispersed in Israel came of Simeon Thaâ—g Hieros But certaine it is that it was a base and contemptible tribe in respect of the rest for which cause Moses omitteth it in his blessing Deut. 33. Mercer rather than for that Simeon was cruell against the Sichemites for then Levi should have beene omitted also or because Simeon was the chiefe in the conspiracie against Ioseph or because Iudas Iscariot came of Simeon for both these are uncertaine or for that Zimri of Simeon lately had committed such an uncleane act as Perer. 3. Levi also was divided in Israel they had no certaine inheritance but only certaine cities allotted unto them among the rest of the tribes to the number of 48. Ios. 21. they also went wandring up and downe the tribes to gather the tithes of their maintenance Mercer 4. Yet God who could bring light out of darknesse turned this which at the first was ordained for a punishment to a blessing for the calling of the Levites was honourable to themselves and everie one was glad to entertaine them it was also profitable to others for their instruction Calvin 5. This prophecie against Simeon and Levi is not unfitly by Ambrose Ruffin Rupert applyed against the Scribes Priests that put Christ to death for by this means the wals of Ierusalem were digged down overthrown the Jewes are dispersed in the world to this day Perer. QUEST X. Of the preeminence of Iudah Vers. 8. THy brethren shall praise thee c. 1. Though Iudah also was faultie concerning Thamar yet Iacob passeth over his offences and of the rest of his sons touching onely the most notorious sinnes among the rest as of Ruben Simeon Levi Muscul. 2. In saying Thy brethren shall praise thee he alludeth to the name of Iudah so called by Leah of judah to praise because shee had occasion thereby to praise the Lord and now his brethren shall magnifie and praise him Iun. The Chalde readeth Thou hast confessed and wast not ashamed which some understand of Iudah his delivering of Ioseph or of his acquiting of Thamar but the other reading is more proper 3. Iacob prophesieth foure things of Iudah 1. His principalitie over his brethren vers 8. 2. His victorie over his enemies vers 9. 3. The stabilitie and continuance of his kingdome under the Messiah vers 10. 4. His outward plentie and prosperitie vers 11. 4. Thy fathers sonnes shall bow downe c. Though Ioseph for the time present had the temporall honour yet the perpetuall preeminence is given to Iudah so that hence it appeareth why the Lord was angrie with the people for desiring a King because the time was not yet come when God purposed to exalt Iudah and for the same cause the Kingdome of Saul of Benjamin not of Iudah prospered not Calvin 5. This authoritie of Iudah over his brethren tooke beginning Iudg. 1. when the tribe of Iudah was appointed to be as the Captaine to the rest after Iosua his departure but it was more fully accomplished in David and Salomon and most of all in Christ of David of whose kingdome shall be none end Iun. 6. Although the ten tribes did revolt from Iudah yet the right of the kingdome remained with Iudah still which continued notwithstanding it was often by Israel impugned when the other was dissolved Calvin QUEST XI Of the explication of the
and Simeon 1. We neither say with Ambrose that they are rather to be called prophecies than blessings lib. de Benedic Patriarc c. 2. 2. Neither with Pererius that they were so called of the greatest part for it is said that he blessed every one 3. Neither by the word blessing is cursing understood by an antiphrasis that is a contrary kind of speech as some thinke but Iacob blessed them verily and indeed 4. But the opinion of R. Salomon is not farre from blasphemy that Iacob did indeed purpose to blesse his sonnes but falling into phrensie he cursed them in stead of blessing for this were to make the motions of Gods spirit mad fits 5. Neither is it like that Iacob gave his sonnes other blessings here not expressed 6. But hee indeed blessed them all though not alike for the temporall chastisement laid upon Ruben Simeon Levi was but a fatherly correction for their amendment Calvin they also are blessed because they are counted among the tribes had their inheritance among them Mercer whereupon afterward Moses in particular blessed both Ruben and Levi Deut. 33. Iacob also doth conclude these three within the number of his sonnes and so comprehendeth them within the covenant Iun. QUEST XXXI Of the double cave where Iacob desired to be buried Vers. 30. IN the cave that is beside Machpelah c. 1. Iacob maketh a particular and perfect description of the cave where he would be buried from whence he had beene absent 17. yeares Ioseph 39. yeares that they should not doubt of the place 2. But that is a fable devised by the Jewes that Tsepho the sonne of Eliphaz did strive with Iacobs sonnes about this burying place and that he fought a great battell with them but they overcame him and brought him downe to Aegypt and when Ioseph was dead he fled out of Aegypt into Italy 3. Iacob intreated his sonne Ioseph to bury him with his fathers but he chargeth and commandeth his sonnes because Ioseph was the principall who should obtaine leave of Pharaoh and at whose costs Iacobs funerall should bee solemnized the rest were but to accompany him Mercer beside his other sons did still depend upon him and were as a part of his family whereas Ioseph was a man of great command and authority in Aegypt Perer. 4. Iacob sheweth who were buried there and maketh speciall mention of Abraham that his sonnes should bee more carefull there to bury him also seeing Abraham had of purpose bought that ground to bee a place of buriall for him and his Luther and seeing that his mother was there buried and Leah his wife it might seeme more reasonable that he should be buried there also 5. These three couples here mentioned were buried together there Abraham Sara Isaack Rebeckah Iacob Leah the hebrewes thinke also that Adam and Eve had their sepulture there but that is not like as it is also uncertaine whether any other of the twelve Patriarkes were there interred Mercer QUEST XXXII Why Iacob maketh mention againe of the purchase of the cave Vers. 32. THe purchase of the field c. 1. This repetition is not inserted by Moses as Marlorat but they were the words of Iacob 2. This verse therefore without cause is wholly omitted and left out by the Latine Translatâ—r 3. Yet did not Iacob here shew unto his sonnes the very instrument of conveyance whereby Abraham did purchase the cave and field as the Hebrewes for that rite custome was not then in use But Iacob hereby sheweth the undoubted right which he had to that ground whereof his fathers had possession both alive and dead 4. Places of Doctrine 1. Doct. How the Patriarkes and Prophets used imprecations Vers. 7. CVrsed be their wrath c. The righteous did many times use imprecations and denounce curses as David Psal. 35.4 Let them be confounded and put to shame that seeke after my soule and in other places and Iacob here but they did it not in wrath or in their heat but with these considerations and regards 1. They spake as Prophets and as Ministers and Pronouncers of Gods sentence and decree so that they were not so much maledictions as predictions Perer. 2. For the most part they accursed such only in temporall things for their amendment as Iacob here doth his sonnes as David also saith Fill their faces with shame that they may seeke thy name O Lord Psal. 83.18 Perer. 3. If they denounced any spirituall curse it was upon such as were incorrigible as Psal. 68.21 God will wound the hairy pate of him that goeth on in his sinnes 4. They did not hereby revenge their owne particular cause but did censure them as enemies to the whole Church as Psal. 35.20 They imagine deceitfull words against the quiet of the land But these examples are no warrant for us to use the like imprecations because we have not the like spirit of prophecie as our Saviour answered to Iames and Iohn who asked him if they should command fire to come downe from heaven upon the Samaritans as Elias did Ye know not of what spirit ye are of Luk. 9.55 2. Doct. Iacob prophesieth of his sonnes as the spirit of God directed him FUrther in that Iacob spareth not to pronounce the curse of God against his owne sonnes it is evident that hee spake not of any partiall affection or ambitiously seeking to make his posterity great as the prophane disciples of Lucian the Atheists use to object against the doctrine and history of Moses Calvin but that he spake as he was thereunto moved by the spirit of God both in that against his naturall and fatherly disposition hee pronounceth hard and heavy things against his sonnes as also because the event afterward answered to these his predictions 3. Doct. All our helpe and strength is from God Vers. 24. THe armes of his hands were strengthened by the hand of the mighty God c. Although in waging of battell weapons of warre and other meanes are carefully to be used yet the help power and strength must come from God as Ioseph was strengthened by the hand of God against his enemies as David prayeth Make haste to deliver me make haste to helpe me O God Psal. 70.1 Luther 5. Places of Confutation 1. Confut. That the punishment of sinne remaineth not after the remission of the fault Vers. 6. INto their secret let not my soule come This punishment which was inflicted upon Simeon and Levi was not a satisfaction for their sinne past which was already upon their repentance remitted unto them as the Popish doctrine is that the punishment of sinne often remaineth the fault being pardoned but the Lord thinketh good to chastise those which have offended though their sin be forgiven them for these causes 1. That they may thorowly be humbled and take heed that thy commit not the like againe as David therefore saith It is good for me that I have beene afflicted Calv. 2. For the example of other that they also
punished than adulterie which farre exceedeth the other as the Wise man compareth them together Prov. 6.30.32 that which the spirit of God hath judged to be the weightier sinne by mans ballance cannot be made lighter And hereof Erasmus complaint in his time was just Savitur passim in miseros fures c. Poore theeves are every where streightly handled whereas neither Dracos nor the Romane nor Moses lawes punish theft with death Then hee proceedeth Avaritia nostra facit ut ideo magnum malum existimemus furium quia pecuniam summi boni loco ducimus Our covetousnesse is the cause that we count theft such a great evill because we hold money to be so great a good This may suffice of this question 4. Places of docâ—rine out of the whole booke 1. Doct. Gods election sure and infallible FIrst it is evident by this booke of Exodus wherein is set forth unto us how diversly the people provoked God by their sinnes as their Idolatrie lust murmuring impatience yet God continued their mercifull Lord still that Gods election is immutable and whom he loveth he loveth to the end Ioh. 13.1 Genevens 2. Doct. Which is the best forme of a Common-wealth SEcondly In this booke also is described the best forme of a Common-wealth when as both Prince Nobles and people have their due that forme which is mixed of these three states is the happiest and least subject to change and freest from mutinies So was it in Israel in Moses time in his sole government there was a Monarchie in the 70. Elders assistants an Aristocracie in that out of every tribe the Senatours and Elders were indifferently chosen therein there was a shaddow of the Democraticall state Sâ—mler This mixt forme of government is well seene in our high Court of Parliament where there is a concurrence of three estates 5. Places of confutation 1. Confutation against election by workes FIrst this booke shewing on the one side the ingratitude and disobedience of the people on the other the stedfast love of God toward them affoordeth an evident argument of Gods free election without any respect to workes against those which defend election ex praevisis operibus of workes foreseene before and the Apostle to the same purpose out of this booke alleageth that notable text I will have mercie on him upon whom I will have mercie Rom. 9.15 Borrhaius 2. Confutation against those which say all things were carnall to the fathers FUrther some out of Serveius schoole which have taught that the fathers in the law had only a carnal imagination of terrene things and no knowledge of the Messiah are in this booke confuted for S. Paul sheweth how that in their externall actions and symbols baptisme was shadowed forth and Christ both their spirituall meat and drinke and ours 1. Cor. 10.2.3 And though the Apostles expected a terrene kingdome Act. 1. that they did draw from the error of those times it being a generall received opinion But they themselves before that joyned with Peter in confessing Christ to be the Sonne of God Matth. 16. and afterward they shewed wherein their happinesse consisted in preaching remission of sinnes in Christ. Simler Prologomen 6. Places of morall use 1. Mor. Our spirituall deliverance by Christ shadowed forth FIrst here in the deliverance of Israel out of Egypt is shadowed forth our spirituall deliverance by Christ they under Moses escaped from the tyrannie of Pharaoh and the bondage of Egypt wee by Christ are set free from the spirituall captivitie of sinne and Sathan as the Prophet Zacharie alludeth unto this externall deliverance chap. 10.11 The Scepter of Egypt shall depart away Borrah 2. Mor. Gods chastisements tend not to destruction but to amendment AGaine in that the Lord when the people sinned scourged them and yet not to their destruction but to their amendement it sheweth that both God is not partiall but will punish sinne even in his owne children as also that the afflictions which God layeth upon his children tendeth not to their eversion but is sent rather to worke their conversion Genevens The Apostle saith If ye endure chastening God offereth himselfe unto you as unto sonnes Heb. 12.7 3. Mor. Example of speciall vertues in this booke FUrther in this booke many examples of singular vertues are propounded worthy of imitation of piety in the Midwives of faith in Moses parents of meeknesse in Moses and faithfulnesse toward his people of zeale in the Levites that all flocked to Moses to execute vengeance upon the Idolaters Simler CHAP. I. THis chapter sheweth the occasion which moved the Lord for the cause thereof was in himselfe to procure the deliverance of his people This occasion is of two sorts First the wonderfull increase of the people where is mention made both of their names and number comming downe to Egypt vers 1. to vers 7. then of their increasing in Egypt vers 7. Secondly The other occasion is the affliction of the Israelites which followed upon this their increasing and multiplying where is set downe their consultation with the threefold end thereof vers 10. Then the execution where foure severall afflictions of the Israelites are described 1. Their hard usage under the taskmasters vers 11. 2. Their miserable bondage being at the command in generall of the Egyptians not only for publike but private workes vers 14. 3. The male children are commanded to be slaine where first the charge is given by Pharaoh to the Midwives vers 15.16 Then the execution followeth contrarie to the Kings expectation where three things are declared the reason which induced the Midwives not to obey the Kings cruell edict v. 17. their defence unto the King vers 18.19 the reward of the Midwives vers 20. 4. Then followeth the generall edict for the destroying of all the men children vers 22. 2. The divers readings 5. But Ioseph was in Egypt A.P.V.B.G. cum caeter with Ioseph which was in Egypt T. here which is added the meaning is that Joseph though he were in Egypt must be added to that number to make up 70. 10. That they joyne themselves unto our enemies or fight against us T. better than and fight against us B.G. cum caet for their feare is threefold lest they should run to their enemies rebell or escape out of their service 11. They built for Pharao cities of munition T.S. rather than cities of treasure A.P.C.B.G. or cities of tabernacles L. or cities of store V. the word mischenoth is taken for munition 1. King 9.19 14. With all manner of bondage which they exacted of them by cruelty G.A.P.L. or according S. better than beside all service which c. T. for the preposition eeth signifieth with or to put it in the nominative their bondage wherein they served them was most cruell V.B. the word bepharech signifieth not cruell but by or with cruelty 16. When yee looke into the stooles T. that is whereon the women sate in their travell to see
father in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as
the mariner that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward
in mind by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they
returned unto the Lord and said c. 1. Some as the Hebrewes doe altogether blame Moses in expostulating thus with God and lay upon him an imputation of a grievous sinne and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan But if Moses herein had committed so great an offence the Lord would not have vouchsafed him so gratious an answere 2. Neither yet is Moses altogether to be excused as some thinke that he speaketh not out of his owne sense but in the peoples Augustine thinketh that he uttered not verba indignationis sed inquisitionis orationis words of indignation but of inquisition as desirous to be further instructed 3. But in that Moses was impatient of delay and complaineth that the people were not yet delivered whereas the Lord had before told Moses that Pharaoh would not let them goe at the first this sheweth Moses forgetfulnesse and herein his faith and infirmitie strive together Simler Borrh. QUEST IX How the Lord is said to afflict his people Vers. 22. WHy hast thou afflicted this people 1. God is said to afflict his people not onely because he suffered it to be done for so as Thostatus reasoneth God might as well be said to lie because he permitteth it to be done 2. Neither onely because the message which the Lord sent by Moses to Pharaoh was the occasion of this persecution Perer. 3. But beside that such evils as are punishments of sinne and not sinne may be caused by the Lord as the Prophet saith Shall there bee any evill in a citie and the Lord hath not done it Amos 3.6 The Lord is said to afflict his people as by whose providence their affliction was sent and the Lord directeth the same to his glory the good of his people and the destruction of his enemies Simler 4. Places of Doctrine 1. Doct. The beginning of our calling alwayes most difficult Vers. 23. SInce I came to Pharaoh to speake in thy name he hath vexed thy people c. This people being neere unto their deliverance are more grievously vexed so the beginning of a mans calling and turning to God is alwayes most difficult and Satan seeketh by all meanes to supplant them that are departing from him so it is said in Ecclesiasticus chap. 2.1 My sonne if thou wilt come into the service of God prepare thy soule to tentation Ferus Pererius 2. Doct. The preaching of the law discovereth and reviveth sinne FUrther in that by Moses preaching to Pharaoh he was thereby more incensed and his cruelty increased we see what the preaching of the Law worketh without the Gospell it reviveth sinne and discovereth that which before lay hid as the Apostle saith Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence Rom. 7.8 Ferus not that the law is evill or properly bringeth orth or causeth sinne but mans corrupt nature thereby taketh occasion and rebelleth against the commandement and so sin which before lay hid and secret is made more manifest and beginneth to shew it selfe see Rom. 7.12.13 5. Places of Controversie 1. Conf. Not Protestants but Papists and Romanists the raysers of rebellion and plotters of treason Vers. 1. THen Moses and Aaron went and said to Pharaoh c. thus saith the Lord God of Israel Pererius here upon giveth this note that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion but goeth in peaceable manner to the King so farre he collecteth well then he proceedeth and very untruly chargeth the Protestants whom he blasphemously calleth Hereticks in this manner Qui specioso quodam obtentu nescio cujus libertatis religionis Evangelicae omnia humana juxtaque divina jura confundentes ac pervertentes rapinis incendiisque ac caedibus sectam suam fundare propagare ac confirmare conati sunt Who by a goodly pretence of I know not what libertie and the religion of the Gospell confounding and perverting all humane and divine lawes endevour by rapines burning and slaughter to establish propagate and confirme their sect Perer. in cap. 5. disput What could be said or devised more maliciously against the profession of the Gospell If one word onely be changed and for Evangelicae put in Pontificiae if for the religion of the Gospell he had said the Popish religion nothing could be uttered more truly For we call the heaven and earth to witnesse that we are free from such imputations of rebellion as the late dayes of the Marian persecution in England can plentifully testifie when many hundred Martyrs willingly laid downe their lives like meeke lambes and patiently committed their bodies to the fire not inciting the people to any insurrection or stirring against their Prince But the Romanists all the dayes of Queene Elizabeth our late Sovereigne of blessed memorie tooke a quite contrarie course they would never suffer her to be at rest but first attempted a rebellion in the North after in Ireland then procured the Spanish nation to enterprise a professed invasion wherein the Lord shewed himselfe our protector from heaven not contented herewith they hatched as cockatrice egges many unnaturall treasons against her sacred person but the Lord preserved his annointed from their wicked conspiracies and granted her in despite of them all to end her dayes in peace Since which time their heads have beene working and have disquieted and endangered the state first by conspiracie of some Popish Priests combined with some more noble in birth than in any other condition or part of true nobilitie And of late by the desperate plot of some miscreant Gentlemen Jebusited by that wicked seed and seminarie of Satan they would have undermined the Parliament house set the same on fire and made an end at once of his sacred Majestie with all his honourable States and Peeres more cruell than Caligula which wished that all the Senators of Rome had but one necke that he might have stricken it off at once Now let all men judge whether these be not the men rather which pervert all humane and divine lawes which with fire and sword would make havocke of all the very enemies of all pietie and humane societie 2. Conf. Against the Epicures that denie the divine providence Vers. 20. WHy hast thou afflicted this people c. This teacheth that afflictions and calamities which are sent upon the people doe proceed from God and are governed by his providence contrary to the wicked opinion of Epicures who did not acknowledge any divine providence in the world but ascribed all to fortune and chaunce like to these whom the Prophet speaketh against Who were frosen in their dregges and said in their heart the Lord will neither doe good nor evill Zephan 1.12 6. Places of Exhortation and morall duties 1. Observ. The neglect of the service and worship of God procureth plagues Vers. 3. LEst he run upon us with the pestilence The neglect then of the service
libertie to exercise his power like as hee ran upon the heard of swine and cast them all headlong into the sea so hee were able to force men into many dangers both of their bodies and soules Ex Perer. Beside this absolute limitation and restraint of Satan when God doth stay him from working there are two other kindes of inhibiting for neither hath Satan such free scope to exercise his rage upon the faithfull as hee hath power to worke upon the children of disobedience for they are his proper subjects and in them the God of this world blindeth their mindes 1. Cor. 4.4 and they are taken in the snares of Satan at his pleasure 2. Tim. 2.26 But over the faithfull hee hath no command to delude deceive or seduce them neither to invade them at all without speciall liceâ—ce from God as Iobs tentation sheweth And againe though the Lord for some causes best knowne to himselfe doe give him leave to trie his children yet God so qualifieth his assaults and tentations as that they effect not that which Satan intendeth but are disposed of to that end which the Lord propoundeth as Satan desired to winnow Peter as wheate and thorowly to have sifted him but Christ upheld him that his faith failed not Luk. 22.31 32. and that his tentation tended not to his subversion Concerning this threefold limitation of Satan I thinke it not amisse here to adde the sentence of Augustine For the first that Satan cannot doe what he would but his power is restrained he thus writeth Si tantum posset nocere diabolus quantum vult non aliquis justorum remaneret If the Devill might hurt as much as he would not any of the just should remaine For the second that Satans power is more free and absolute over the wicked he thus saith In fili is diffidentiae tanquam in suis mancipus operatur quemadmodum homines in pecoribus In the sonnes of unbeliefs he worketh as in his owne vessels as men upon their cattel Againe Sicut homo de pecore suo facit quod vult de alienâ— pecore ut faciat expectat sibi dari potestatem ab eo cujus est As a man doth what hee will with his owne cattell but with another mans he cannot doe any thing but expecteth first that leave be given him of the owner For the third that when the Lord permitteth Satan to assault his owne servants yet he moderateth the action that Satan worketh not his will upon him but what he intendeth for their destruction the Lord directeth to be onely for their probation Augustine also thus inferreth Vtitur Deus Angelis malis non tantùm ad puniendos malos ut in Achab sed etiam ad probandos manifestandos bonos sicut fecit in Iob God useth evill Angels not only to punish the wicked as in Achab but to prove and make knowne the good as he did in Iob. Thus then is this point determined 1. The Devill hath not now such power as before his fall as Augustine saith Sunt nobis potentiores neque tamen tam firmi nunc sunt ac si in pristino statu permansissent They are mightier than wee are but yet not so strong as if they had remained in their former estate 2. The good Angels have greater power in working upon the creatures than the evill Augustine In haec Angelis longe amplior potestas est bonis malâ— quamvis major bonis The Angels both good and bad have greater power than man over these inferiour creatures and yet the good have greater power than the evill 3. Satans power is limited he doth not what hee will 4. The Devill hath more command over the wicked than power over the righteous 5. When hee practiseth against the righteous yet his malice is restrained God turneth the tentation to that end which shall be to his glory and the good of his children From hence may bee inferred two conclusions first that righteous and faithfull men are not altogether freed from the assaults and invasions of Satan as S. Paul felt in himselfe the pricke of the flesh the messenger of Satan sent to buffet him 2. Cor. 12. And as hee may trie them with spirituall tentations so also he may if God permit torment them with corporall vexations as Iobs example sheweth and to this purpose Augustine concludeth well Contra mulâ—iformes daemonum incursus quis sua innocentia fidit c. Who can trust upon his innocencie to be defended against so many incursions of the Devill seeing that they many times vex infants then whom nothing is more innocent The other conclusion is that although Satan may set upon the members of Christ yet hee cannot hurt them he may enter into the lists with them but not overcome them the Serpent may bite the heele but Christ hath broken his head and as our blessed Saviour saith of himselfe The Prince of this world commeth and hath nought in me Ioh. 14.30 So neither by Gods grace hath he any part in us that are the members of Christ. Augustine doth notably touch this point in this manner Fortior quis est aut corpore c. One may be said to be stronger either in body as an horse is stronger than a man or in minde as the reasonable creatures than the unreasonable and in affection and disposition as the just man more than the unjust or in power and authority as the Captaine stronger than the souldier by the first of these wayes potestas datur deterioribus in meliores the worse may have power given them over the better for the proofe of their patience and so he concludeth Principes illi in re inferiore superant in potentiore superantur fideles enim mente firmiores sunt infirmiores corpore Those principalities he meaneth the spirituall powers are superiours to us in things inferiour but they are in things superiour weaker the faithfull are stronger in minde and more infirme in body QUEST XIV Whether the Devill by his owne power can raise thunder and lightning HItherto it hath beene shewed what Satan is able to doe in that immediate action of moving and transporting himselfe and other creatures from place to place it followeth to shew wâ—at power he hath in the other mediate action which is done by the meanes and instrument of the creâ—â—ures But here ariseth a question fit to bee discussed whether the Devill by his owne power can raise tempests windes thunder lightning as Pererius thinketh he can by warrant of the story of Iob where Satan brought downe lightning upon Iobs sheepe and raised winde whereby the house was overwhelmed upon Iobs children Perer. in 4. disput in cap. 7. Num. 34. But herein I must needs dissent from Pererius though I finde that Augustine inclineth to the same opinion for thus he writeth In libro fidelissimo legimus diabolum potuisse ignem de coelo demittere We reade in a most faithfull booke that the
might bring forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God
a moneth which hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this
eight of the grashoppers chap. 10.19 the other plagues have no such note But it is like that when a new plague came the former ceased QUEST XXXV Of Pharaohs divers and variable behaviour 2. AS touching Pharaohs behaviour it was very variable and divers at the first comming of Moses he was at defiance with God and said hee knew him not chap. 5. At the first the third the fift and sixt plague he was nothing at all mollified but his heart was hardned still in the second the fourth the seventh the eight and ninth he somewhat yeelded and made some semblance of repentance yet all was but in hypocrisie So in dismissing the people of Israel hee was of divers mindes first hee would give them leave only to sacrifice in the land of Egypt chap. 8.25 then he would grant them to goe into the wildernesse to sacrifice there but they must not goe farre away chap. 8.28 afterward he would let the men only goe neither the women nor children chap. 10. ver 10.11 then he giveth leave for the children to goe also but their sheep and cattell should stay behind chap. 10.24 at the last he is content they shall all goe with all they had chap. 12. Perer. QUEST XXXVI Why the Lord sent divers plagues upon Pharaoh not destroying him at once NOw it pleased God whereas he could have destroyed Pharaoh and all the Egyptians at once yet to multiply his plagues for these causes 1. That Gods mercy might appeare in giving unto them time of repentance and not consuming them together 2. And by this variety of plagues and judgements the omnipotent power of God is set forth 3. This also addeth to the affliction and misery of the Egyptians that were not cut off at one blow but by this diversity of plagues their punishment was made so much the more grievous 4 Hereby also Pharaohs obstinacie and hardnesse of heart is made manifest that could by no meanes relent notwithstanding so many plagues Of the first particular plague of turning the waters into bloud QUEST XXXVII Why Aaron is sometime the minister of the plagues and not Moses Vers. 20. HE lift up the rod. That is Aaron 1. Not as the Hebrewes because it was not meete that Moses who was saved out of the waters should bring a plague upon the waters for Aaron also was the minister of the other plagues 2. Neither was it for â—his as Ferus that Moses should not be thought to doe it also by sorcery for they might have had the like suspition of Aaron 3. But this was Godâ— institution and appointment that Moses should speake to Aaron in the name of God and Aaron should be his Prophet chap 7.1 both to speake unto Pharaoh and to shew the signes which both belonged unto Prophets And therefore whereas vers 19. Moses is bid to take the rod it was to deliver unto Aaron Iun. 4. Beside also this might be some reason thereof Aaron was minister of the plagues and of judgement Moses of mercie for he specially prayed unto God to remove the plagues as chap. 8.12 and 30. chap. 9.33 QUEST XXXVIII Why the first plague beginneth in the water HE smotâ— the water The first plague beginneth in the water 1. Philo thinketh because the Egyptians held the water to bee the beginning of all things therefore the Lord causeth his plagues to begin there 2. Rather because they put their confidence in Nilus and gave divine honour unto it and superstitiously adored the Crocodile therein therefore the Lord doth punish them there where their confidence and supposed strength was Perer. 3. As also because water is one of the most necessary things that belongeth to mans life and specially Nilus in Egypt whereby their grounds were watered the plagues begin there to shew the power and severity of God Simler 4. As also this plague hath some correspondencie with their sinne of cruelty 1. As they sinned in the water by the murdering of the innocents so are they punished by water 2. Because they caused the infants to dye in the water the fish also dye there 3. As they abhorred the Israelites so the waters become horrible and loathsome 4. As they shed the bloud of Innocents so they are constrained to drinke bloud Ferus Unto this story doth the Evangelist allude in the Revelation where the third Angel powreth out his viall and crieth For they shed the bloud of thy servants the Prophets and therefore hast thou given them bloud to drinke chap. 16.6 5. This turning of the waters into bloud did also portend the destruction of the Egyptians which last of all was fulfilled but first of all threatned Fer. QUEST XXXIX The greatnesse of this first plague THe greatnesse of this plague appeareth 1. Because it was generall over all Egypt only the land of Goshen excepted where the water was not changed as Iosephus thinketh this is more than Satan can doe for he is but in one place at once and only worketh where he is present but here the power of God changeth all the water of Egypt at once whereas Aaron stretched out his hand but over one place Ferâ—â— 2. Philo maketh this corruption of the waters more generall he thinketh that all Nilus was turned into bloud even from the first head and spring thereof but that is not likely for Nilus springeth from certaine Mountaines in Aethiopia and runneth a great way thorow the Aethiopians land then by this meanes Aethiopia should have beene plagued as well as Egypt whereas the Scripture onely maketh mention of the land of Egypt to be thus plagued 3. Beside not onely the river but all lakes and pondes and vessels where they used â—o gather the water of Nilus to refine and cleanse it and to make it more potable were corrupted Sim. 4. The waters were changed into very bloud such as commeth out of the body insomuch that many died of thirst Philo. And they that dranke of it were exceedingly pained Iosephus 5. Yea because not bloud but water is the element of fish they also are choked and by them the water was more putrified which judgement was so much the greater because the Egyptians doe most feede of fish Simler 5. And this maketh the miracle more strange that the water of Nilus running cleere along thorow a great part of Aethiopia when it came to the coasts of Egypt it there changed both his colour and substance being turned into bloud Perer. QUEST XL. Whence the Sorcerers had the water which they also turned into bloud Vers. 23. ANd the Enchanters of Egypt did likewise Whence the Magicians of Egypt should have this water which they turned into bloud all the waters of Egypt being converted and altered already much question there is and great diversity of opinion 1. Yet doe I not thinke with Theodoret that they had these waters out of the sea which was not farre off for that was no potable water apt for drinke and those kinds of waters Moses changed not they are said
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
sheepe shall be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh
grace doth as a most just Judge punish their voluntary obstinacie with a further degree of induration See more hereof before Doct. 2. in 7. cap. 3. But here God is to be considered not as in his bare prescience only foreseeing the obstinacie hardnesse of mens heartes but as a just Judge in leaving of them to themselves Simler 4. And this Augustine doth worthily wonder at that Pharaoh is hardned by those meanes which in all likelihood should have mollified him For if the Israelites cattell had died aswell as the Egyptians and if the sorcerers had prevailed still hee might have had some colour but seeing all things doe fall out contrarie the Israelites to be preserved and his sorcerer to be foiled he being still hardned bewraieth a most obstinate heart that could no way be mollified QUEST XIII What plague the Lord threatned to destroy Pharaoh with Vers. 15. FOr now I had stretched forth my hand 1. Some doe understand this generallie of the plagues following shewing that the plagues to come were greater than these which were alreadie past and that the Egyptians had felt nothing to that which they were like to feele Ferus But here mention is made of the plague of pestilence which both Pharaoh and his people should be smitten with yet none such came 2. Some do referre it to the plague of the first borne and the full accomplishment of this threatning they say was in the red Sea Osiander But neither Pharaoh nor his people perished by the plague 3. It is better understood of the plague which was alreadie past that God might as well have destroyed them with the pestilence sent upon the cattell but that he spared them for another end sic Iun. Borrh. Perer. This sense best agreeth to that which followeth vers 16. For this cause have I kept thee c. The Chalde Paraphrast also expresseth the same sense as is before shewed in the divers readings QUEST XIIII In what sense the Lord saith I have kept thee Vers. 16. FOr this cause have I kept thee c. 1. Not that God made Pharaoh obstinate of purpose to shew his power on him thereby to get glorie to himselfe for God needeth not mans malice for the setting forth of his glorie Ferus And like as the Apostle giveth this rule not to doe evill that good may come of it so neither doth the Lord give consent unto evill that some good thing may be wrought thereby 2. Some referre it to Gods permission that he suffered Pharaoh to be hardened to this end that hee might get glorie by him but neither can this be said of God that he suffereth any evill to bee done as it is evill and to suffer one to be hardned is the greatest punishment of sin that can be and it is usually inflicted for great sinnes that were committed before therefore before Pharaoh had grievously sinned he cannot be said to be permitted and suffered to bee hardned Perer. 3. Some do understand it of Gods ordinance that Pharaoh being hardned and become obstinate by his owne corrupt will is ordained of God for the further setting forth of his glorie Perer. 4. But though this exposition be sound yet it seemeth not to be so fit and proper in this place this verse then depending of the other sheweth the reason why the Lord had saved and reserved Pharaoh out of the pestilence that he might shew his power in him Simler Borrh. Iun. This then is the sense though Pharaoh being wickedly bent and obstinate had deserved to have been cut off by the former plagues yet the Lord was patient to him ward and suffered him yet to continue that the Lord might get greater glorie by him Ferus 5. The Apostle indeed in setting forth this example hath relation to Gods eternall decree Rom. 9. yet it may very well stand also with this application to the present time of Pharaohs preservation for that which God doth presently he also decreed before in his eternall counsell to be done Simler QUEST XV. The plague of haile supernaturall Vers. 18. I will cause to raine a mightie great haile 1 Although haile thunder lightning are for the most part procured by naturall causes yet this was a supernaturall and extraordinarie tempest for these reasons in Egypt there are no tempestes or winter weather but only in places neere the sea in the time of winter there fall some thinne showers but above Memphis there falleth no raine at all Sic Philo. This tempest then of haile was unusuall in Egypt secondly it was generally over all Egypt as tempests use not to be thirdly it came at a certaine time prefixed Simler And this was admirable in it that the fire and haile being mingled together the fire did not melt the haile stones nor the haile quench the fire as Philo also noteth and it is set forth Wisdom 16. 2. In this plague three elements together shew their force the aire in the thunder the water in the haile the fire in the lightning Perer. 3. Whereas the Grecians and Egyptians and other heathen did imagine some gods to be of the aire some of the water some of the land the Lord therefore sendeth of all sorts of plagues upon the Egyptians in the aire the water in the earth in the fire to shew himselfe to bee Lord of all the elements and of all creatures Thedoret quaest 21. 4. Concerning the application of this plague Origen understandeth the thunder haile and lightning of the Word of God the voice thereof instructeth it beateth downe sin as haile as fire burneth up the stubble of our affections Augustine whom Ferus followeth compareth it with the eight Commandement Thou shalt not steale for as heere the fruit which the trees beare are beaten off with haile so whatsoever gaine is gotten deceitfully it perisheth and Gods curse is upon it But such mysticall applications are more curious than profitable every man according to his own conceit may find out wittie conveiances But this observation is more proper which Ferus noteth that this plague hath also a fit correspondencie with the crueltie of the Egyptians for as they did cause the Israelites to wander up and downe their fields to gather straw so now the Lord sendeth haile and lightning which destroyeth the fruit in their fields QUEST 16. Whether there useth to be no rayne and hayle in Egypt Vers. 18. SVch as was not in Egypt since the foundation thereof These words do give occasion to inquire whether raine haile and thunder are usuall in Egypt or not at all as some affirme 1. Iosephus thus writeth that in this plague there came haile never seene in Egypt before and bigger than useth to bee in other countries in the time of winter 2. Philo also writeth that Aegyptus sola inter regiones in mediano tractu hyemem ignoret that Egypt alone of all the South countries hath no winter And consequently no winter weather as raine haile and such like and
to goe still to Pharaoh because hitherto he hath prevailed nothing and though the servants of Pharaoh before time were obstinate as their master was yet now they should be humbled as it followeth vers 7. Iun. 2. Though Moses is told before that Pharaoh shall not heare yet he is sent againe to make him inexcusable as in the Gospell Christ sendeth the leper to the Priest to be a testimonie against them Ferus 3. The hardnesse of Pharaohs heart is not the effect of the signes and wonders but the occasion of them for if Pharaoh had yeelded at the first then the Lord should not have needed to have contended with him by multiplying of his signes Simler This hardnesse of Pharaohs heart proceeded from his owne corruption and the Lord as a just Judge further punisheth him with his owne sinne but disposeth of it to his glory so then God in respect of the immediate act of hardning Pharaohs heart is said to harden it not positively by making his heart hard but negatively in not mollifying it but leaving of him to himselfe but as the hardnesse of heart is a punishment of Pharaoh and as it is referred and disposed of to Gods glorie the Lord also worketh positively and actively 4. So then this is the order of the causes here propounded the end of the hardning of Pharaohs heart is that God may shew his signes the end thereof that Gods works may be knowne in Israel and declared to their children and the chiefe end of all is That ye may know that I am the Lord Iunius QUEST II. How Moses is said to be a snare to the Egyptians Vers. 7. HOw long shall he be a snare unto us 1. The Septuagint put the article in the neuter Gender How long shall this thing be an offence but it is better understood of Moses he was as a snare and trappe unto them in respect of these grievous plagues and afflictions which he was the minister of Simler And therefore they are afraid of him as the bird is of the snare Iun. 2. They use three reasons to perswade Pharaoh first in respect of themselves they all smarted for one mans obstinacie in respect of Moses and the Israelites their request was reasonable they did but aske leave to goe to serve their God thirdly in regard of the whole land of Egypt which was almost destroyed Ferus 3. Though Pharaohs servants seeme for the time to be touched yet they were farre off true repentance and conversion unto God and they doe not leave for all this their superstition and Idolatry Simler and afterward their hearts were hardned againe when they with Pharaoh pursued after Israel to the red sea QUEST III. Of Pharaohs wish Let the Lord be so with you c. Vers. 10. SO let the Lord be with you as I let you goe 1. Some doe interpret these words as plainly spoken that Pharaoh wisheth indeed that God were no more mercifull unto them then they should finde him Genevens But this though it bewraieth an uncharitable minde in Pharaoh yet it sheweth that he had a reverend opinion of the divine assistance which he wisheth to be as farre from them as his affection was But Pharaoh had no such opinion of the God of Israel 2. Therefore it seemeth that these words are uttered with a kind of derision as if hee should say you boast much that you serve a mightie and great God well let him deliver you for I will not and so in effect he saith as he did at the first I know not the Lord chap. 5. Ferus 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed for he afterwards himselfe did let Israel goe and he wisheth God even so to be with them as he would let them goe which indeed came so to passe God was with them and so overruled Pharaohs heart that he was content to dismisse them Iun. Of the eight plague QUEST IV. Of the nature of Locusts and whether this plague were extraordinary Vers. 13. IN the morning the East wind brought the Locusts 1. Plinie writeth strange things of these Locusts as how the female dieth of a certaine worme that choketh her breeding betweene the jawes as soone as she hath brought forth her young that in India there are of them three foot long they are taken up with the wind and flie over the seas and fetch a great compasse to seeke food they are in such multitudes that they shadow the sunne where they light they feare the grasse by touching it and devoure up all yea they doe eat through the roofe of the houses They often flie over out of Africa into Italie In the region Cyreno there is a law thrice in the yeere to fight against them First in destroying their egges then the young and after when they are growne In the Isle Lemmis every one is appointed a certaine measure of Locusts which they shall kill and bring to the magistrate and they doe nourish birds of purpose to take their flight against them and so to destroy them In Necare and Syria they embattell themselves against them Thus much Plini lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usuall yet this plague was extraordinarie both in respect of the divers kinds as Caterpillers Grashoppers Psalm 78.46 and their multitudes they covered the face of the earth vers 5. and as the Chalde Paraphrast expoundeth they shadowed the beames and light of the sunne beside otherwise then Locusts use to doe they did not onely consume and eat up the fields but filled also their houses Further these Locusts come at the time appointed To morrow I will bring Locusts upon thy coastes vers 4. In so short a time for such a multitude of Locusts to be gathered it was admirable Simler And lastly for them at that time of the yeere to come in the spring which is the breeding time whereas they usually doe strike over into other countries in harvest when the fruits of the earth begin to be ripe to seeke for food as Plinie writeth of them Propter famem exterâ—a pabula petere sciunt The inhabitants know that they seeke forren food for hunger immensos tract us permeant dira messibus contegunt nube they goe over divers countries and cover them as with a cloud hurtfull to the harvest Plin. ibid. QUEST V. Of the greatnesse of this plague of Locusts NOw the greatnesse of this judgement appeareth diversly 1. These Locusts came upon Egypt aâ— the Lords royall host and so are they called Ioel. 2.25 the Lords great host not in comparison of the superiour spirituall powers but in respect of weake men against whom the Lord can arme the least of his creatures Rupert and Pharaoh could better have resisted an hundred thousand men than these Locusts Ferus 2. The Locusts consumed all the herbes fruits of trees and every greene thing whatsoever the haile had left
land might be rid of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and
upon every occasion 6. This darknesse did shew the spirituall darknesse of their soules and was a forerunner of the everlasting darknesse of hell which waited for them Ferus For the mysticall application of this Egyptian darknesse 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence Augustine doth accommodate and applie it to the tenth Commandement Thou shalt not covet thy neighbours wife for such he saith are palpably blinded even as the Egyptians were 2. But more fitly doth the same Origen applie it to signifie the blindnesse of the Egyptians and the darknesse of their superstitious minde that were ignorant of the true knowledge and worship of God giving themselves to most filthie Idolatrie and it betokeneth also the grosse darknesse wherein the Gentiles were buried before they were called to the knowledge of the Messiah all the world was then in darknesse onely in Israel was light and the knowledge of God But contrariwise in the passion of Christ it was darke among the Jewes and light elsewhere which signified that light was sprung up to the Gentiles and blindnesse fallen upon the Jewes 4. Places of doctrine 1. Doct. The law is to be preached to the obstinate Vers. 4. IF thou refuse to let them goe behold to morrow I will bring Locusts Moses to Pharaoh being an obstinate and impenitent man preacheth nothing but the law and judgement the Gospell is not to bee preached to such but onely to the broken hearted as Christ saith That the spirit of God was upon him to preach the Gospell to the poore Luk. 4.18 This was a signe betweene the true Prophets and false that these alwayes cried to the people peace peace but the other told the people of their sinnes Ferus 2. Doct. The difference betweene the children of God and the children of the world Vers. 23. ALl the children of Israel had light where they dwelt In this difference betweene the children of Israel and the Egyptians is shadowed forth the divers estate betweene the children of God and the children of this world the one are lightned with the knowledge of grace the other sit downe in the region of darknesse and shadow of death as the Apostle saith Yee are all the children of the light and the children of the day we are not of the night nor of darknesse 1 Thess. 5.5 Borrh. 5. Places of confutation 1. Conf. That children are the members of the Church against the Anabaptists Vers. 9. WE will goe with our young and with our old with our sonnes and with our daughters Both young and old belonged unto Israel and to the Church of God which maketh against the Anabaptists that count infants no members of the Church and therefore denie them to be baptised But the Psalmist exhorteth not onely the ancient to praise God but the young also Young men and maidens old men and children Psalm 48.12 Ferus 2. Conf. Ignorance and darknesse not to be found in the Church of Christ but among the Egyptians Vers. 23. BVt all the children of Israel had light where they dwelt This externall light betokeneth the spirituall light of knowledge that the true Israel hath the light and knowledge of God It hath beene held as a principle among the Romanists and their practice sheweth them to bee of the same mind still that ignorance is the mother of devotion And great hath beene the ignorance and darknesse which reigned many yeeres under the Kingdome of Antichrist Borrh. And out of the darke smoke of the bottomlesse pit this mistie darknesse have come forth all those swarmes of Locusts Monkes Friers Masse Priests Seminaries whose endevour is to sow â—rror among the people and to settle them in ignorance of the truth to which purpose they forbid the Scriptures to be read or prayers to be said but in the Latin tongue they permit them not to read any books which may instruct them in the truth to sing Psalmes to conferre or reason of their faith All this sheweth that they would still keepe theirs in the Egyptian darknesse But thanks be unto God that hath caused the light of the Gospell of his Sonne to shine upon his Israel in this land that now that prophesie may be verified againe of this land which is also by the way of the Sea The people that sate in darknesse have seene great light and to them that sate in the region and shadow of death light is raised up Matth. 4.15 16. 6. Places of morall use 1. Mor. Of the necessity of good education Vers. 3. THat thou mayst declare in the eares of thy sonne Hence appeareth the necessitie of the good education of children that they should be instructed in the feare of the Lord in their youth and so will they not forget it when they are old Ferus This is the Apostles counsell that the fathers should bring up their children in the instruction and information of the Lord Ephes. 6.3 The want of good instruction in the youth is the cause of the licentiousnesse and unthriftinesse of the young men of this age 2. Mor. The departure of the Ministers of God dangerous Vers. 6. SO he turned him and went out from Pharaoh This sudden departure of Moses from Pharaoh and with indignation did foreshew the fearefull condition of Pharaoh whom the Ministers and Prophets of God forsake It was an evident argument of destruction at hand So their case is hard that are left destitute of the Ministers of Gods word Worldly men consider not this nay they many times wish in their hearts that there were not a Minister to speake unto them But like as the Jewes state was desperate when the Apostles left them and shooke off the dust of their feet against them Act. 13.51 so it fareth with those that are deprived of the presence of Gods Ministers Ferus 3. Mor. The office and part of good counsellers Vers. 7. THen Pharaohs servants said unto him It is the part of good counsellers to perswade Kings and Princes to deale well with the servants of God and to move them to the good of the Church and common-wealth Piscator Not to flatter the Prince to make themselves great or to deale unfaithfully and onely to seeke themselves as Shebna did Isai. 22. but to be like the faithfull Eliakâ—â— and as Ebedmelech that obtained favour for Ieremie 4. Mor. Not one jot of Gods word to be omitted Vers. 26. THere shall not be an hoofe left In those things which God hath prescribed and commanded noâ— the least thing is to be omitted Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans according to the paterne which the Lord shewed him in the mount Exod. 25.9 Simler So not one jot of the word of God must be left undone but it must be kepâ— exactly to an haires breadth as wee say CHAP. XI 1. The method and Argument IN this Chapter there is a continuation of the narration of Moses
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
prescribed for the solution whereof these things are to be considered 1. Divers rites were injoyned in the celebration of the first pasch which were not perpetuall such was the preparing of the lambe foure dayes before Perer. And the indifferent choyce of a lambe or kid Iun. in Analys Likewise their girding of the loynes eating with a staffe in their hand their standing were onely signes of readinesse for that time which usages and rites they did not hold themselves tied unto insomuch that it was an ancient tradition among them afterward to sit at the Passeover in signe of their deliverance obtained so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law Iun. in Matth. 26.20 And so generally the rites of the first Passeover are set downe unto the 14. verse of this chapter and afterward the perpetuall law of the pasch is prescribed 2. In the perpetuall observation of the pasch some things might be dispensed withall some not upon necessarie occasion the generall time of the moneth they might keepe it in the second moneth if any were uncleane or in a long journey Numb 9.10 11. As it was practised in Hezekiâ—hs time 2 Chron. 30.1 2. The King with his Princes consulted to keepe the Passeover upon the 14. day of the second moneth because the Priests were not sanctified neither were the people gathered together to Jerusalem But concerning the particular time namely of the day it could not be altered but still they kept the pasch upon the 14. day of the moneth though the moneth were changed as is evident in these places before recited therefore the opinion of them hath no probabilitie that thinke our Saviour Christ did eat his pasch upon the 15. day at even So likewise the place where they should keepe the pasch was necessarie even where the Tabernacle and Sanctuarie was the place which the Lord should chuse as Deut. 16.6 for all their oblations and sacrifices must be brought thither Levit. 17.4 and Deut. 12. throughout the chapter And this is the cause why the Jewes to this day use no sacrifices nor ablations Perer. QUEST XXXIV What ceremonies the Iewes doe hold themselves tied unto at this day BUt here further it will be demanded what legall observations might be kept out of that place where the Sanctuarie was â— Here the Rabbines doe use this distinction that such legall rites as had necessarie relation to the place of the Sanctuarie as their sacrifices â—blations tithes offrings which were all to be brought to the place which the Lord should chuse such could not be observed in any other placeâ— as it is commanded Deut. 12.13 〈…〉 offrings in every place which thou 〈…〉 And in the same chapter vers 17. Thou mayst not eat within thy 〈…〉 of thy 〈…〉 the first borne if thy 〈…〉 observe wheresoever and to this day they doe as the dayes of unleavened bread circumcision abstinence from certaine meats fasting resting upon the festivals and all their judicials they hold themselves bound unto if they had Judges of their owne So they keepe their festivals in part in respect of resting from worke but in part they keepe them not because the sacrifices and oblations which were prescribed upon their Feast dayes are necessarily omitted being limited to a certaine place 3. Iustinus Martyr hereupon very well collecteth that seeing the Lord did tie the legall sacrifices to the place of his sanctuarie which he did foresee in time should bee destroyed his intent also was that all such sacrifices and ceremonies should cease at the time appointed Dialog cum Triphon And if the Jewes had any grace to consider this they might thinke that the wrath of God is upon them and that they worship him not aright seeing that they are deprived both of the Temple Priesthood and sacrifices so that their case is harder now than it was in Egypt where they did eat the Passeover which now it is not lawfull for them to doe QUEST XXXV Whether the sprinkle were of Hysope or Rosemary or some other thing Vers. 22. TAke a branch of Hyssope 1. Some have taken this for mosse as Tremelius and Iunius in their first edition because 1 King 4.32 it is said to spring out of the wall and is set against the Cedar the tallest tree as the vilest plant But Iunius hath reversed his first opinion and taketh it for Hysope because comparisons are not of unlike things but of the same kind the Cedar as being the highest tree that groweth upon a bodie is set against the Hysope which is one of the smallest things that riseth upon a stalke or shaft as the bodie thereof 2. Piscator doth thinke it to be Rosemarie both because for the divers branches it is fittest to sprinkle with and it delighteth to grow in stonie places and beside that which the Evangelist calleth Hyssope wherewith they reached unto Christ the spunge of vineger Ioh. 19.29 is in Matth. called a reed Matth. 27.48 which best agreeth to Rosemarie which hath a stiffe stalke like a reed Contra. All this here alleaged agreeth to the Hyssope as well as to Rosemarie for it hath many sprigges apt to disperse and sprinkle water it groweth also upon walls and in those countries it ariseth up to great bignesse that the stalke thereof might well serve to make a reed of to reach up the spunge so the mustard seed in Palestina groweth to a tree and Herodotus saith that he hath seene milium millet which is a kind of wheate in Babylon of the bignesse of a tree Beza annotat in Matth. 27.48 3. Though it be no great matter whether it bee taken for Hyssope or Rosemarie for the word generally signifieth such herbes as are good against rheumes and flixes and so it comprehendeth as well Hyssope as origanum marjeram saturai savorâ—e thyme c. and this libanotis rosemarie among the rest yet I thinke with Iunius that it most properly signifieth Hyssope both because of the similitude of the name eezob the consent of interpreters the Chalde Septuagint with the rest and most of all the Apostles authoritie Heb. 9.19 who calleth it Hyssope having relation to the ceremonie Numb 19. of sprinkling bloud with Hyssope QUEST XXXVI Whence they tooke the bloud which they laid upon the doore posts ANd dip it in the bloud that is in the basen Because the Latine translator readeth in the bloud that is on the threshhold or by the doore Augustine moveth a quâ—stioâ— what bloud that should be 1. He will not have it so to be taken as though the lambe were killed hard by the doore but that the bloud was saved in some vessell and set by the doore to be there in a readinesse to sprinkle upon the doore quest 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions seeing in the originall it is in the basen not on the threshold or doore all this labour might bee spared in seeking
removed because the text saith That God gave them favour in the sight of the Egyptians neither did the Israelites borrow these things but they simply asked them and the other frankly gave them Pererius thinketh that the Israelites asked these things betweene the ninth and the tenth plague because when there was one plague yet behinde the Lord bad Moses to speake to the people to aske of the Egyptians chap. 11.2 But in that place only it is shewed what the Lord commanded Moses to doe hee spake to the people then to doe it but it was not acted then as likewise in the same place mention is made how the Lord would goe forth at midnight and smite all the first borne which was not done then but afterward 2. Wherefore I rather thinke with Calvin and Iunius that the Israelites asked these things of the Egyptians after the last plague immediatly before their departure the reasons are these 1. The Egyptians seeing their first borne slaine were afraid of their owne lives and therefore in respect thereof they regarded not their substance Tanquam si hoc pretio animas redemissent As if they had redeemed their lives with this price Iun. And as Calvin Hinc clamor ille desperationis index omnes mortui sumus hinc facilitas illa in dando supellectile Hence came that desperate cry wee are all dead men hence that facility in giving their house-hold stuffe 2. That this asking of the Egyptians came after all the plagues it is shewed chap. 3.20 I will smite Egypt with all my wonders c. after that shall he let them goe then it followeth in the next verse I will make this people to be favoured of the Egyptians c. for every man shall aske of his neighbour c. 3. The text saith that they shall put the jewels and raiment upon their sonnes and their daughters that is shall load them with them and lay them upon their shoulders it is like then they were upon going when they made their burthens 4. If they had asked them before it had beene only to borrow them not to have them of gift but it is shewed already that they did not borrow them quest 42. 5. They had no colour to borrow their jewels and costly rayment before for they asked them to set forth the service of God which was upon their going for Pharaoh said Goe serve the Lord as yee have said vers 31. QUEST XLV What kind of favour it was which the Lord gave the Israelites in the sight of the Egyptians Vers. 36. ANd the Lord gave the people favour c. 1. Some thinke that this favour was by reason of some supernaturall grace and amiable quality which was given unto the Israelites whereby the Egyptians were allured unto their love as the booke of Iudith saith was given unto Iudith an extraordinary comelinesse whereby she was commended to all that saw her Iudith chap. 10. 2. Another opinion is that this favour was wrought rather in the hearts of the Egyptians toward the Israelites that the Lord who overruleth mens hearts did incline the affections of the Egyptians toward his people and this is the truer opinion as both may appeare by the use of the same phrase elsewhere as it is said that Ioseph found favour in his masters sight Gen. 39.3 which was not caused so much by Iosephs amiable person as by the working of his masters affection for the reason is there shewed of this favour his master saw that the Lord was with Ioseph so that the cause of this favour was not the externall object of Iosephs person but the internall effect of his masters affection likewise this is evident by the contrary for as it is said He turned their hearts to hate his people Psalm 105.25 so their hearts were turned againe to love and favour his people 3. Yet was it not such favour as Cajetane supposeth that the Egyptians prevented the peoples asking and forced them to aske as he would inferre upon the signification of the word Vajashilum which in hiphil he saith signifieth to cause or compell to aske But neither is the word so taken in hiphil but rather signifieth to lend or give one his asking as Anna using the same word 1. Sam. 1.28 saith shee had given or lent her sonne unto the Lord where hishilti in hiphil cannot be translated Shee had caused the Lord to aske And beside what needed that circumstance for the Egyptians to have forced the Israelites to aske and then to have given them their asking they might at once have given them unasked 4. Neither was this a worke of regeneration of the Egyptians whereby they suddenly of wolves became lambes as Master Calvin very well noteth but it was a speciall worke of Gods power onely at this time thus to sway their affections for they were soone changed againe when they pursued the Israelites with all hostility 5. And although this inclining of the Egyptians hearts and bending of their affections was Gods speciall worke yet it pleased the Lord to use some subordinate meanes to procure it and give occasion thereof as namely these two the one was the great reputation and estimation which Moses was in both with Pharaoh and with his people which reason is yeelded of this favour chap. 11.3 Calvin The other because the Egyptians by the death of their first borne were in such perplexity and feare that they were glad to give them any thing to redeeme their lives Thostatus So it is said in the Psalm 105.38 Egypt was glad at their departure QUEST XLVI Why the Lord enriched his people with the Egyptians substance NOW the reasons wherefore the Lord gave the Israelites such favour and thereby enriched them were these 1. To accomplish the promise made to Abraham Gen. 15.14 That the people should come out with great substance Osiander 2. For the comfort of the Israelites whom the Egyptians before had stripped of that they had and divers wayes oppressed now some amends is made them by possessing the precious jewels of the Egyptians Ferus 3. As also by this meanes the Egyptians were animated to pursue and follow after the Israelites to their owne confusion and destruction Ferus 4. And hereby the Israelites were furnished with many rich ornaments which afterwards served for the adorning and beautifying of the Tabernacle Ferus QUEST XLVII Of which Egyptians they asked and who of the Israelites and what Vers. 35. THey asked of the Egyptians 1. These were not the Egyptians inhabiting out of the land of Goshen as some thinke because it is like if any had inhabited among the Israelites they should have beene exempted from the plagues of Egypt which is not to be thought But this followeth not for such plagues as befell either the persons of the Egyptians or their proper substance might as well be laid upon the Egyptians dwelling among the Israelites as upon others as is shewed before quest 33. in 7 chap. And that these Egyptians of whom the
seventh day rather is enjoyned to bee a principall feast day unto the Lord 〈◊〉 chap. 12.16 Vers. 8. For this cause did the Lord this unto me when he brought me I.V.C. or that he brought me c. S. This is that which the Lord did unto me where c. L. but here the word baghabur for or because is omitted this is done because of that which the Lord did A.P.B.G. This last seemeth to be the best reading See the 6. question following Vers. 12. Thou shalt sâ—t over unto the Lord. I.V. cause to passe A.P.C.H. separate L.S. set apart G. appoint B. The first rather best agreeth that is he shall deliver it out of his hand unto the Lord as having now no more power over it Vers. 15. Therefore I doe sacrifice unto Iehovah B.G. cum caeter macte I doe kill I. but the other word is more fit because things holy unto God are rather said to be sacrificed than killed Zabach more usually is taken to sacrifice Vers. 13. Thou shalt cut off his necke I.A. better than kill it C. L. or breake his neck B. G.P.V. gharaph signifieth to strike off the necke as Deut. 21.4.6 Vers. 18. The children of Israel went up well appointed or girded P. not armed A.B.G.C.L.V. for whence should they have so much armour nor in battell order I. that is five in a ranke I. for the word signifieth fived they would so have taken up a great length of ground nor in the fifth generation S. for that is contrary to the Lords promise Gen. 15.16 that they should come forth in the fourth generation the word chamushim is derived of chomesh taken for the fift ribbe 2. Sam. 2.18 The meaning then iâ— that their loynes were girded up as they were commanded to eat the Passeover chap. 12.11 and so they went forth as appointed for their journey 3. The explanation of difficult questions QUEST I. How the first borne were accounted that were consecrate unto God Vers. 2. SAnctifie unto the Lord all the first borne 1. What the Lord meaneth by the first borne is expressed in the next words that which openeth the wombe so that here the first borne are so accounted in respect of the mother but in the right of the first borne there was respect had unto the father as Iacob calleth Ruben the beginning of his strength for Ioseph though he were Rachels first borne yet was he not Iacobs but here that is called the first borne which openeth the wombe of his mother as Christ according to this law was the first borne of Mary Simler Though Ioseph her espoused husband had as some thinke other children by a former wife so that if a man had divers wives the first borne of every one was holy unto God 2. It is added among the children of Israel as well of man as of beast because those beasts are excluded which were wilde and not serviceable among them Calvin QUEST II. In what sense the first borne are said to be the Lords Vers. 2. FOr it is mine 1. The first borne are said to be the Lords not onely by a common right as all things are said to be the Lords the earth and the fulnesse thereof 2. Nor yet only because the encrease of every thing is thankfully to bee acknowledged to proceed and come of God Pelliâ—â—n 3. But the first borne of Israel both of man and beast were the Lords by a peculiar right because he preserved them in Egypt when all the first borne of Egypt were destroyed Iun. in Analys 4. God might have commanded all to be offered unto him but he would not challenge or expect of them his full right and due lest it might have seemed grievous unto them but only hee requireth that which hee had more specially preserved Ferus QUEST III. Why the law of the Passeover is repeated Vers. 3. THerefore no leavened bread shall be eaten This institution of the passeover is now againe repeated and the caveat concerning leavened bread is often inculcate and urged 1. Both because mans corrupt and crooked nature had need to be often admonished being ready to forget the precepts of God and to wrest and deprave them Ferus 2. As also to put them in minde of that which was signified hereby to take heed both of the leaven of corrupt doctrine and of corrupt manners Pellican 3. The Hebrewes give this reason of this double institution because of the double sense of the Law one the plaine and open sense the other the hid and secret sense which reason we also approve but not in their meaning which wrest the Scripture with fabulous glosses and ridiculous collections but this wee affirme that in the passeover was a double sense the one concerning that outward ceremony which belonged to the paschall lambe the other hath relation unto Christ the true paschall lambe by whose bloud we are redeemed Simler QUEST IV. Whether Abib were the proper name of a moneth Vers. 4. THis day came ye out in the moneth Abib 1. Some take this to be no proper name of the moneth but a description of it by the fruit that began to ripe then and so they translate Mense novarum fruguâ— the moneth of new fruit so the Chalde Septuagint Latine Pagni Simler Pelican and M. Calvin giveth this reason because the Hebrewes had no proper names of their moneths but such as 2000. yeere after they borrowed of the Chaldes Contra. 1. It was not 2000. yeeres untill the Captivity of Babylon when the Hebrewes borrowed those Chalde names nor full out 1000. as is shewed before quest 46. in chap. 12.2 And further that other names of the moneths are found in Scripture beside the Chalde names as Zif the second moneth Ethanim the seventh Bul the eight is likewise declared afore quest 4. in chap. 12.3 And if Abib were here no proper name it would bee uncertaine which moneth hee meaneth the first or the second for in both there were ripe eares of barley in the first and of wheate in the next for they were to offer of their first fruits also in the feast of weekes Levit. 23.20 Numb 28.26 2. Yet they are deceived that tooke this moneth Abib for the same with the moneth Ab which answereth to our July as Pagnine for it is evident by the keeping of the passeover on the 14. day of the first moneth that the Israelites came out in the first moneth 3. Therefore it is more probable that Abib is here the proper name of the first moneth so called because then the corne was spindled and began to be eared for Abib signifieth the spindle with the eare as Exod. 1.9.3.1 Iun. Vatab. Not that the fruit was ripe this moneth but it began to flower and shew Calvin And thus the Hebrewes in all their feasts had relation unto the fruits of the ground the passeover was kept when the corne eared Pentecost when it was ripe and the feast of the Tabernacles in the end of the
yeere when they had gathered in the fruits of the yeere Simler And this moneth when all things began to revive and spring was answerable unto the state of the Israelites who now were revived by their joyfull deliverance from the winter and boistrous stormes of Egypt Borrh. QUEST V. Why the Israelites are charged to keepe the Passeover in the land of Canaan and not before Vers. 5. NOw when the Lord hath brought thee into the land of the Cananites 1. Hence it is evident that the Israelites were not bound to keepe the passeover in the wildernesse neither do we reade that they kept it more than once there in the second yeere Numb 9. and the next passeover was kept under Iosuah Ios. 5. eight and thirty yeeres after Simler The reason whereof might be this because they were not circumcised after they came out of Egypt for the space of 40. yeeres and the law was that no uncircumcised person should eat of the passeover this also signifieth that we shall not keepe our full and perfect passeover till we come into our heavenly Canaan Pellican 2. The reasons why they are charged to keepe the passeover in that plentifull land that abounded with milke and hony was partly to stirre them up to be thankfull unto God for his benefits and abundant liberality Calvin As also to admonish them that they should remember God in their prosperity and take heed that their full estate did not make them forget him 3. But now in that so fruitfull and pleasant a country as Palestina was is become barren and desolate this judgement hath befallen the Jewes and their country for their sinnes Pellican 4. Five nations only are here named that inhabited Canaan the Cananites Hittites Amorites Hivites Jebusites but the rest also are understood Iun. QUEST VI. Whether the keeping of the passeover was the cause of their deliverance or that the cause of the other Vers. 8. BEcause of that which the Lord did unto me 1. Some doe make this the sense of the place and read thus For this did the Lord doe so unto mee Septuagint Chalde Iun. Vatab. and would have this to be the meaning that God did shew all these wonders in Egypt and deliver them from thence to the end that they should keepe a memoriall of them 2. Others doe reade thus as is set downe supplying the word which and make this the reason of keeping the passeover because the Lord delivered them out of Egypt Simler Calvin Latine Genevens Pagine Montan. And this seemeth to be the more agreeable exposition both for that the cause of a thing goeth before the use thereof the wonders which the Lord did were first done and then the passeover commanded in remembrance thereof this was because of the other rather than the other because of this And againe the children aske not a reason of those things which the Lord did for them but they demand the cause of their service which they performe unto God as is shewed chap. 12.26 and chap. 13.14 Piscator QUEST VII How these things should be as signets upon their hands Vers. 9. IT shall be for a signe upon thine hand c. 1. This phrase is not only used as a similitude that they should alway have the benefits of the Lord in remembrance as a thing alwayes in their sight and that the passeover should as a signet on their head and as a frontlet betweene their eyes call to their remembrance their deliverance out of Egypt Sic Simler Pellic. though in the Proverbs this phrase is used in that sense by way of similitude as Prov. 1.9 They shall be as ornaments to thy head and as chaines to thy necke and chap. 6.21 Bind them to thy heart and tye them to thy necke And by these three to put it on the hands and forehead and to have it in the mouth are signified the faith in the heart the confession in the mouth and the operation of the hands whereby we expresse our thankfulnesse unto God Borrh. 2. Yet this is not all the meaning of this place but it is like also that they used some externall signe as in wearing signets upon their hands and frontlets upon their browes to put them in minde of the Law of God as for the same cause they were commanded to make fringes upon their garments Numb 15.38 And as they were commanded to write the Law upon the postes of their doores so also to binde them 〈◊〉 signets to their hands Deut. 6.6 for like as the Idolatrous nations did weare earings and frontlets in honour of their Idols as the Romane Gentrie were knowne by their rings and their Priests and their wives by their tutuli their foretops so the Lord would have the Israelites to use these ornaments as ensignes of their profession Simler Thus M. Calvin approving the first exposition yet assenteth also unto this if any man thinke that Moses alludeth unto those Qui tarditatis suae conscii subsidia memoriae sibi conficiunt non repugno Which because of their dulnesse doe use these things as helpes to their memory I will not gainsay Iunius also giveth this note Deut. 6.8 upon these words Thou shalt bind them as a signe to thine hand Typus accurata observationis atque perpetuae This was a type of the exact and continuall keeping of the Law Therefore there is no inconvenience to thinke that as they used fringes upon their garments so also frontlets and signets that should be alwayes in their eyes to put them in minde of the Law of God as reverend Beza very well noteth also Erat hic ritus quem postea Iudaei suis superstitionibus contaminarunt a Domino constitutus ut esset veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legis beneficiorum This rite which afterward the Iewes corrupted with their superstitions was appointed of God that it should be as a remembrance and monument of the Law and of the benefits which the Lord had bestowed upon them Annot. in Matth. 23.5 3. Yet this being admitted I cannot see how the Jewes out of this place can prove that use and custome of writing some part of the law in scroules of parchment and so binding them to their foreheads and to the wrests of their hands as they doe at this day Simler For whereas they write in those parchments certaine sacred lections which they call parashoth Beza which are the foure places where mention is made of these signes upon their hands and frontlets betweene their eyes two out of this Chapter vers 9. and 16. two out of Deut. chap. 6.8 and chap. 11.18 what warrant can they shew for the excerpting of these foure texts rather than any other this seemeth then to be a tradition of their owne without any ground in Scripture 4. But that superstitious use of the Jewes who doe place the greatest part of their religion in carrying about with them their tephillim and zizim their frontlets and fringes as they call them thinking that thereby they
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
shall bee a cloud and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there
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
the daughters of Israel came out against Saul and David 2. Beside their instruments and gesture of dancing sheweth so much that they were by themselves 3. Neither is it to be thought that they sang only the ground of the song which for brevities sake only is expressed but the whole song Simler Calvin Ferus And so much seemeth to be insinuated in the Psalme 68.11 The Lord gave matter to the women to tell of the great armie They therefore did set forth in their song the whole manner of their deliverance and the overthrow of their enemies as Moses had done before this place of the Psalme Genebrard doth fitly applie unto this song of deliverance made by this company of women whose opinion also is that there were two companies one of the men the other of women singing by themselves Viri in uno choro cum Mose foeminae in alterâ— cum Maria celebrabant victoriam de Pharaone partam The men in one companie with Moses and the women in another with Marie or Miriam did celebrate the victorie of Pharaoh obtained 4. And whereas Miriam is said to answere the men that may be referred rather to the correspondencie of the like act of singing performed by the women and to the identitie and agreement of the song than restrained to their answering them by turnes as Simlerus giveth his opinion that while Moses sang this verse with the men Marie his sister appointeth a peculiar queere of women Et idem carmen pracinâ—us illis succinentibus priori virorum choro respondet And singing before them the same song doth answere to the former queere of men QUEST III. The end of the song of Moses THe end of this song of Moses was 1. To testifie their thankfulnes unto God for this great deliverance and that by this example others afterward should be stirred up to give like thanks unto God as the daughters of Israel did at the returne of Saul and David from the overthrow of Goliah and the Philistims 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place where they had obtained the victorie 2. Chron. 20. Simler 2. This celebration of publike thanks doth make also very much for the truth of the historie for as Calvin saith Quibus mentiti essâ—nt cùm aliis alii testes essent To whom should they have lied seeing they were one witnesse to another neither did this song come abroad to other nations 3. This song was a notable type and resemblance of the spirituall joy of the Church for their deliverance by Christ as in the Revelation the Saints that had gotten victorie over the beast are said To sing the song of Moses the servant of God and the song of the Lambe saying great and marvellous are thy workes Lord God Almightie just and true are thy wayes thâ—â— King of Saints cap. 15.3 QUEST IV. Why the scripture speaketh so much against horse used in battell Vers. 1. THe horse and his rider hath he overthrowne in the sea 1. The singular is put for the plurall which is usuall in the Scripture and in this place with a speciall relation to Pharaoh himselfe in person overthrowne with his horse 2. We shall finde in Scripture that the pride and trust in horses in battell is much discommended as Psal. 20. Some put their trust in chariots some in horse but we will remember the name of the Lord our God Psal. 33.17 An horse is but a vaine helpe Psal. 76.6 At thy rebuke O God of Iacob both the chariots and horse are cast asleepe Psal 147.10 He hath no pleasure in the strength of an horse and among other sinnes of the people this is numbred for one Thir land was full of horses and their chariots were infinite Esay 2.7 3. The reason why horses are so much discommended Origen would have to be this the Law commandeth nothing concerning horses as it speaketh of asses because horses are ordained more for mens destruction but asses serve for labour and carrying of burdens and other necessarie uses and he addeth further Lascivi motus superbae cervicis animal equâ—s An horse is a lascivious and proud beast and therefore the Scripture compareth such unto horse Orig. hom 15 in Ios. Hierome giveth this reason Quia contra Dei imperium possidâ—tur Because it was against the commandement of God to possesse and multiplie horses Deut. 17. Hieron in 2. cap. Isaia Another yeeldeth this reason Habet Dominus noster equos habet diabolus suos c. The Lord hath his horse and so hath the devill but when the Prohpet desired that the eâ—es of the young man might bee opened hee saw chariots and horse but no riders Quia currus equi Angeli eorum aâ—censor Deus Because the Angels are the Lords chariots and horse and the Lord himselfe is their rider and on the other side the Devill is the rider of his horse Hieron in Psal. 77. Rupertus would have this the cause Hic mundus per equum Diabolus per ascensorem significetur Because the world is understood by the horse the Devill by his rider Philo goeth futher from the marke Equi sunt furor concupiscentia insessor aâ—riga intellectus The horse are rage and concupiscence the rider is the understanding and so he understandeth that prohibition allegorically Deut 17. That the King should not multiplie horses of the passions and affections of the minde Philo libr. de agricultur Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse is not as though it condemned the necessary use of them and the defence and service by them in warre for Salomon had 40. thousand stalles of horses for his chariots 12. thousand horsemen 1. King 4.26 and therin sinned not But two reasons may bee rendred thereof the one politicall which concerned onely that people lest they might by this occasion go into Egypt to multiplie horses Deut. 17.16 which being a plaine countrie abounded with horse the other reason was morall because they did put their trust and confidence in horse Both these causes the Prophet joyneth together Isay 31. 1. Wâ— unto them that go downe into Egypt and stay upon horses And for this cause as Origen well noteth Filii Israel nunquam equis usi fuisse referuntur The children of Israel in all their battels against Canaan are never said to have used any horses Basil also toucheth the cause Quia jubebat Deus ut toti penderent à suo praesidio c. God commanded them wholly to depend upon his helpe Basil upon that place 2. Esay So then as simplie to number the people was not displeasing unto God for Moses numbred them but with an intent to rejoyce and put confidence in their numbers as David did so simplie it was not unlawfull for them to have horse but to place their trust and confidence in them QUEST V. How the Lord is said to be the strength and
of Israel Hierome numbreth them to have beene ten the first for want of water Exod. 17. the second likewise for water Numb 20. the third Exod. 14. when the Egyptians pursued them the fourth and fifth about Manna when they kept it till the morning and gathered it upon the Sabbath Exod. 16. The sixth murmuring was for flesh Exod. 16. and the seventh for flesh likewise Numb 11.4 The eighth for Moses absence when they made the golden Calfe the ninth when they tempted God in fighting against the Amalckites being forbidden Numb 14. The tenth upon the returne of the Spies which were sent to search the Land of Canaan Hieron dâ— 10. tentationib But if all the murmurings of the Israelites be summed together they will bee found more than ten not fewer than twenty And they were of three sorts either generall of the whole congregation or speciall of some few or particular of some principall persons 1. Their generall murmurings were upon these occasions first for things which they endured as the increasing of their bondage in Egypt at the first comming of Moses Exod. 5.21 their feare to be all destroyed of the Egyptians chap. 14.11 their wearinesse of the way Numb 11.1 their biting by Serpents Numb 21. Secondly for things which they wanted as for sweet and potable water Exod. 15.24 for bread chap. 16.3 for water in Rephidim Exod. 17. for flesh Numb 11. for water againe when Moses also offended Numb 20. Thirdly they murmured and disobeyed when any thing was imposed them which they liked not as twiâ—e they were disobedient about Manna in reserving it till the morning chap. 16.19 and in gathering it upon the Sabbath chap. 16.28 where although their murmuring be not expressed yet this their refractary disobedience could not bee without murmuring So they rebelled in fighting against the Amalekites and Canaanites being forbidden Numb 14.41 Fourthly they murmured when their expectation was deceived as upon Moses long absence Exod. 32.1 when they heard a false report of Canaan that the inhabitants thereof were invincible Numb 14. when Core Dathan and Abiram with their adherents were suddenly destroyed Numb 16.41 These murmurings in all were sixteene 2. The second kind of murmuring was of some speciall men as Core Dathan and Abirain with two hundred and 50. persons murmured against Moses and Aaron Numb 16.3 The third kind was of some principall persons as of Aaron and Miriam against Moses Numb 12. Of Moses himselfe at the waters of strife Numb 20. of Aaron being discontent and so negligent in his office because of the death of his two sonnes Nadab and Abihu Levit. 10.19 Here are foure more and unto these others by diligent observations may be added QUEST XXXIX Whether the wood had any vertue in it that Moses cast â—nto the water 25. ANd he cried unto the Lord and the Lord shewed him a tree 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet but rather the contrary but that God would therein shew his power in healing one contrary by another as Elizeus did heale the waters by casting in of salt which was more like to have made them more bitter and our Saviour anointed the eyes of the blinde with clay and spittle which was an unlike thing to heale them 2. But it is more probable that there was some vertue in this wood to season and relish the water because it is said that the Lord shewed him or as the Hebrew word signifieth taught him the tree Tanquam tale jam liguâ—â—â—oc esseâ— quo posset hoc fieri As though it were such a kinde of wood as could doe this thing So Augustine reasoneth quaest 57. in Exod. to whom Calvinus and Simlerus consent for to what end else did the Lord direct Moses to that speciall tree more than to others unlesse we say that there were no trees there at all in the desert But the words will inferre another sense that seeing the Lord shewed him a tree there was a tree to be shewed as the Lord caused Hagar to see a fountaine not which newly sprung out of the ground but which was there before though she saw it not Gen. 21. The author of Ecclesiasticus chap. 38.5 affirmeth that there was vertue in the wood 3. But Iosephus is deceived who saith Moses fructum ligni accepit forte ibi jacens That Moses tooke a peece of wood lying there by chance whereas the Lord shewed it him and he further addeth that Moses did not cast in the wood because the people asked what it should doe but caused a great part of the water to bee drawne out of the fountaine and so the residue became sweet but this is also directly contrary to the text QUEST XL. Wherein the miracle consisted of healing the waters NOw although there were some vertue in this wood to heale the waters yet it was done not without a great mâ—racle 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat Shewed him a tree where none was for this is confuted before 2. Neither Quâ—a in tali natura ligni Creator demonstrator lâ—â—dandus est Because the Creator and shewer is to be praised in giving such a nature to the wood as Augustine in the same place for if the nature of the wood had done it it had not beene miraculous 3. But herein was the miracle that by the meanes of so small a peece of wood such a deale of water was changed as served such a great multitude Calvin And that it was suddenly and presently changed Simler And the waters were but made sweet only for that time and afterward returned to their bitter nature againe as Pliny before alleaged maketh mention of bitter waters there Iun. QUEST XLI Why the Lord used this meane in healing of the waters GOd could have healed the waters if it had pleased him without this tree But it pleased him to use this meanes for these causes 1. To teach us that we should not neglect the meanes which God appointed So the Lord divided the red sea and dried the way by a strong East winde Ezechias was healed by a lumpe of figges So God instructeth men and begetteth them to the faith by the ministery of men Simler 2. God hereby also reproveth their distrust and diffidence shewing Multa sibi in promptu esse remedia quibusque malis That he hath many remedies in store for whatsoever evils Calvin 3. Hoc medio uti voluit propter mysterium He would use this meane because of the mystery Ferus QUEST XLII Of the mysticall signification of this tree NOw what mystery is signified in this tree that sweetned the waters shall bee shewed in a word 1. Some by the bitter waters doe understand the killing letter of the Law which is impotable and unpleasant but being qualified by the Gospell Iam dulcâ—â— erit litera The letter of the Law becommeth pleasant Ferus 2. This tree was a figure of that rod
them a Law which sheweth the great perversenesse of the people that notwithstanding the Law given them ceased not to sinne against God or it is a reason why the Lord gave them a Law because they there tempted him this latteâ— sense Calvin preferreth Quod Deus populi malitiam castigaverit à quo tentatuâ— fuerat The Lord correcteth the malice of the people of whom he was tempted But if it were understood of the people the verbe would have beene put in the plurall number They tempted him as vers 23. When they came to Marah and vers 24. jilâ—â—â— hagâ—am the people murmured where people is in the singular but murmured in the plurall And againe the coherence of the sentence beareth not this sense There he set them that is the people a law and there he proved him the same him then he proved unto the which he set a law 2. Some thinke that Moses in Gods name proved the people Genevens But the same that is said before to set them a law doth also prove them that is God and not Moses 3. Therefore the meaning is that God tried here the faith and obedience of his people and this best agreeth both with the words before going that he which gave a law unto them is said also to prove them and with the words following And he said if thou wilt diligently harken c. As God thus said to his people so hee it was that proved them Simler QUEST XLVI Of the divers kinds of temptations Vers. 25. ANd there he proved him 1. There are three kinds of temptations God tempteth man and man tempteth God and the Devill is the tempter of man 1. God is said to tempt two kind of wayes either directly and immediately by himselfe or mediately by other By himselfe sometime he proveth and tempteth by blessings to see if the people will be thereby perswaded to obedience as he did by giving them Manna Exod. 16.5 and Deut. 8.16 sometime by afflictions to see if they will be faithfull as he proved the Israelites in the desert 40. yeeres Deut. 8.3 The Lord is said to tempt mediately when others are the instruments and agents but God the disposer as hee is said by false Prophets to prove his people whether they love the Lord with all their heart Deut. 13.3 2. Man also is said to tempt God as the Israelites did in the wildernesse provoke the Lord by their tentations 40. yeeres Heb. 3.10 And these tentations are of three sorts 1. By despairing and distrusting in the power and assistance of God as Psalm 78.41 They tempted God and limited the holy one of Israel they did limite and tye God unto meanes that when they saw no ordinary meanes to be provided for they despaired as they spake against God saying Can God prepare a table in the wildernesse Psal. 78.19 2. They are said to tempt and provoke God which presume upon God neglecting or refusing the meanes As our Saviour answered the Devill that would have tempted him to cast himselfe downe from the top of the pinacle and to trust in Gods assistance Thou shalt not tempt the Lord thy God to have presumed upon Gods helpe where there was no cause or necessity had beene a tempting of God So the Prophet saith that the King of Judah in refusing to aske a signe for the confirmation of their hope in God provoked God Isay 7.13 3. Men also tempt God by their curiosity where as they aske things of God which are not necessary as the King of Judah would not aske a signe because it was to tempt God Isay 7.12 which is generally true that he which beleeveth not Gods word without a signe tempteth him but hee was deceived in the particular for it is no tempting of God to aske a signe where the Lord doth offer it as in that place he did So the Sadduces and Pharisies are said to tempt Christ when they asked a signe for men doe as well tempt God of curiosity as of infidelity of this sort was the temptation of the Israelites When they tempted God in their hearts requiring meat for their lust Psalm 78.14 They did of wantonnesse and curiosity for their bellies as the other curiosity is for the mind lust for flesh when they needed not having Manna to content them 3. The Devill is said to be the tempter of man that is a seducer and leader of them into evill and therefore he is simply without any other addition called the Tempter Matth. 4.4 Here then Augustines distinction may well be received Vnam tentationem intelligimus quae decipit sic Deus non tentat alteraâ— qua probat sic tentamur à Deo Wee understand one temptation which deceiveth so God tempteth none one that proveth so we are tempted of God The temptation of Satan hath a double act one toward God when hee tempteth and urgeth God against the Saints and therefore is called the accuser of the brethren the other toward men and so he is the deceiver of the world Revel 12.9 10. And in these temptations unto evill there is a principall tempter and chiefe egger unto evill which is the Devill and ministring and underserving tempters as the concupiscence of our owne nature So the Apostle saith every man is tempted When he is drawne away by his owne concupiscence and is entised Iam. 1.14 As Bernard also well saith Diabolus proprio baculo nos caedit manus nostras proprio cingulo ligat ut caro quae nobis data est in adjutorium fiat nobis in ruinam The Devill doth beat us with our owne staffe and bindeth our hands with our owne girdle that our flesh which was given for our helpe should bee unto our ruine Bernard meditat cap. 15. QUEST XLVII Of the difference betweene good and evill tentations IT shall not bee amisse here to shew the differences betweene good and evill tentations 1. They differ in the efficient cause God is the author of the one as God tempted Abraham the Devill of the other as hee entred into Iudas heart and tempted him to betray Christ. 2. The end is divers Deuâ— tentat ut doceat Diabolus ut decipiat God tempteth to teach us the Devill to deceive us August de tempore serm 72. Abrahams temptation sheweth the one and Iobs the other Deus tentat ut corâ—â—et Diabolus tentat ut subruat God tempteth to crowne us the Devill tempteth to confound us Ambros. lib. 1. dâ— Abraham cap. 8. 3. The manner also is divers the Devill promiseth faire and performeth foule he maketh himselfe a friend but in the end turneth a foe hee beginneth like a Lambe but endeth like a Lion Vt spirituales defraâ—det transfigurat se in angelum lucis ut fortes comprimat apparet agâ—us To deceive those that are spirituall he transfigureth himselfe into an Angell of light to overcome the strong hee sheweth himselfe as a Lambe Augustin soliloq cap. 17. Hee inveigleth Judas with hope of gaine when hee betrayed
of God as the Lord by his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his
ordinances then I will put none of these evill diseases upon thee The best medicine then against diseases and sicknesse is obedience and to walke in the feare of God Osiander And sinne is that which causeth disâ—ases as S. Paul sheweth that divers among the Corinthians were some sicke some weake some were fallen asleepe because of certaine abuses which they committed in celebrating the Lords Supper And in the same place the Apostle sheweth the best remedy that they should judge themselves by repentance and amendment of life and then they should not bee judged of the Lord by sicknesse mortality and other such judgements 1. Cor. 11.30 31. 6. Observ. After heavinesse commeth joy Vers. 27. ANd they came to Elim where were twelve fountaines c. After they had gone thorow dâ—y and barren places the Lord bringeth them to a pleasant and comfortable station thus the Lord after heavinesse sendeth comfort after labour rest after affliction prosperity Simler As it is in the Psalme Weeping may abide in the evening but joy commeth in the morning Psal. 30.5 CHAP. XVI 1. The Method and Argument THis Chapter sheweth both the necessity and want of food which the children of Israel sustained to vers 4. then the supply of their want in the rest of the Chapter First their want is described 1. By the circumstances of the time and place 2. By the effects their murmuring where are set forth the circumstances of their persons that murmured the whole congregation and against whom namely Moses and Aaron vers 2. then the matter of their murmuring vers 3. Secondly the supply is 1. Promised by the Lord with particular direction what they shall gather upon every day and what upon the sixth day vers 4 5. 2. The same is declared to the people 1. Joyntly by Moses and Aaron with a reprehension for their murmuring vers 6 7. 2. By Moses alone vers 8. 3. By Aaron alone at the appointment of Moses where is shewed both what the people saw while Aaron spake and what the Lord said before to Moses vers 10 11 12. 3. The promise is exhibited where first is described the manner of the comming forth of the flâ—sh then of the Man vers 13 14. 2. The effect which it wrought the admiration of the people which is shewed by the name Man which they gave it 3. Then followeth certaine lawes and precepts for the disposing and ordering of thiâ— Man The first law and order is how much every one should gather where is set forth the precept or rule vers 16. The obedience of the people vers 17. and the successe vers 18. The second precept is that nothing should be reserved till the morning where both the transgression of the people is shewed vers 20. and their obedience afterward in gathering it every morning vers 21. The third precept is that they should gather none upon the Sabbath but twice so much upon the sixth day to serve also for the Sabbath here is declared 1. The occasion of this law the information of the rulers with the occasion thereof the people gathering double on the sixth day vers 21 22. 2. Then the promulgation of the law of the Sabbath with the obedience of the people thereunto to vers 27. 3. The transgression of the people vers 27. 4. The reprehension by Moses with an iteration of the law to vers 30. 5. The reformation of the people vers 30. with a further description of Man vers 31. The fourth precept is the reserving of Man in a pot commanded by the Lord to Moses vers 32. prescribed by him to Aaron vers 32. and by him accordingly performed vers 34. Lastly is shewed the perpetuall use of Manna till they came to the land of Canaan vers 35. 2. The divers readings Vers. 8. When the Lord hath given I.V.S. where must be supplied yee shall know I. better than at eventide shall the Lord give B.G.L. for here the preposition is omitted the word is beteth in giving A P.H. Vers. 10. They looked towards the wildernesse A.P.B.G.L.V. they turned them I.S. phanah signifieth both Vers. 14. When the dew which was fallen or the lying of the dew was â—â—â—ended G.P.A. or lift it selfe up I. was gone B.V. had ceased S. had covered the face L. Vers. 14. A small round thing I.B. G.A.P.V. better than a small white S. or pilo â—usum beaten with a pestle L· mecusphas round Vers. 15. It is Man B.G.V.I.P. better than what is this S.L.A. for mah not man signifieth what Vers. 29. Turne every man in his place G.I.V.P. at home B. with himselfe L.S. the word is â—actun sub se under him P. that is in the place under him Vers. 31. As wafers made with hony I.B. G. cum caeter better than fiâ—e flower made with hony S.L. tzaphichith cakes wafers Vers. 34. Laid it up before the Testimony to be kept B.G. cum caeter better than posuit in Tabernaculo he put it in the Tabernacle L. haghaduth the Testimony 3. Questions and doubts discussed and explained QUEST I. Of the desart of Sin Vers. 1. THey came to the wildernesse of Sin c. 1. There was another desart called Zin where Miriam Moses sister died which is named also Pharan and Kadesh Numb 33.36 but with this difference this Sin is written with samech the other with â—sade Marbach Simler Then Tostatus is somewhat deceived who maketh two desarts bearing the same name Sin qu. 1. in Exod. whereas the one is Sin the other Zin or Tzin 2. There was also the desart of Sinai which was divers from this of Sin for into this desart they came on the 15. day of the second moneth but into the other on the first day of the third moneth chap. 19.1 Thostat 1. quaest 3. This was the eighth station or mansion place of the Israelites the seventh which was by the red Sea Numb 33.9 is here omitted as other stations there numbred as Raphkah and Alush are not here rehearsed but only the principall places remembred Iun Simler QUEST II. Of the time when the Israelites came into the desert of Sin THe fifteenth day of the second moneth 1. This was a moneth after their comming out of Egypt whence they departed upon the 14. day of the first moneth Marbach 2. Which sheweth their great ingratitude who in so short a time had forgotten all those miracles and great workes which the Lord had done for them in Egypt and their mighty deliverance from so great a bondage Pelarg. 3. As also by this appeareth the cause of their great want and penury they had now spent all their provision which they brought out of Egypt of the which they had lived all these thirty dayes feeding thereof but sparingly neither for they could not bring out much foode with them comming forth in haste and having no other carriage but upon their shoulders and they pretending to goe out to sacrifice in the desert could not without suspition of a
sunt for so also the flesh should be comprehended in this word for they were also a kind of nourishment but the flesh and bread here promised were two distinct things as is evident vers 8. 2. Neither is yet bread here taken properly for that which is made of corne for of that kinde Manna was not 3. Therefore the name bread is here taken for that which should be in steed of bread as the foundation and stay of other meates which should serve to strengthen mans heart as bread doth Psalm 104.14 and for that they were to use it as bread in grinding it and baking it and making cakes of it Numb 11.9 Tostat. 4. It is said to raine from heaven because it came downe in the manner of raine or snow out of the aire which is called by the name of heaven as Psal. 8.8 they are called the fowles of heaven 5. And hereby the Lord signifieth the great abundance of this heavenly bread which should overflow and fall every where as the raine that both poore and rich might have enough and in that it came from heaven hee would teach them that although the earth was barren below that he could command the heavens above to nourish them that they should no more be so diffident or distrustfull Ferus QUEST VIII Why they are commanded every day to gather this bread GAther that which is sufficient for every day 1. What this sufficiency was is afterward expressed vers 16. for every one a gomer full Tostat. 2. And as God promiseth to send it so they are required to gather it whereby is signified that although God doe send bread and other necessaries for the sustentation of man yet hee must doe his diligence in the labour and travell of his vocation Ferus 3. And here the Lord promiseth only sufficiencie not superfluity that they should not give themselves to immoderate appetite and gluttony Pellican 4. And further the Lord promiseth bread not for yeeres or moneths but for every day for it selfe that they should depend upon Gods providence day by day Genevens And for this cause the Hebrewes thinke that the seventh yeere of rest was appointed in the law wherein they should neither sow nor reape that as well the rich as poore should that yeere depend upon Gods providence And agreeable unto this rule is that petition in the Lords prayer Give us this day our daily bread where our Saviour teacheth us daily to depend upon God for our food Oleaster QUEST IX How the Lord is said by this to have proved his people and to what end Vers. 4. THat I may prove them 1. This probation of them was not to that end that the Lord should have experience of them for their froward nature was well enough knowne to him but as Augustine saith ut ipsis hominibus ostenderet to make them knowne to themselves and others Tostat. 2. Some referre this probation or triall to that particular law and precept of gathering but a certaine portion of Manna every day to see whether they would beleeve Gods promise and depend upon him Sic Vatab. Borrha Galas Tostat. Rupert 3. Some understand it as well of that precept as of the other not to gather any upon the Sabbath as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit Simler 4. Some will have it taken more largely of all the precepts and commandements touching Manna which were eight in all 1. To gather Manna in the morning 2. To gather that which was sufficient 3. Not to exceede in eating the measure of a gomer 4. Not to leave any till the morrow 5. Upon the 6. day to gather double so much 6. To reserve one gomer for the Sabbath 7. To eat that measure so reserved upon the Sabbath 8. To keepe a gomer of Manna for a monument to posterity Lyranus 5. But it is better to take it in a more generall sense The Lord as hee had tried them before with crosses and adversity so now hee will prove them by his benefits to see whether they will afterward walke in his feare and in obedience before him Sic Ferus Calvin Osiand Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward Oleaster QUEST X. Why the flesh was given in the evening the bread in the morning Vers. 8. AT even shall the Lord give you flesh to eat c. 1. The reason why both the flesh and bread were not given together as the Ravens brought unto Elias bread and flesh at once both morning and evening 1. King 17. some take to be mysticall Augustine applieth it to Christ who was sacrificed in the evening and rose againe in the morning being the true bread which is given us from heaven Rupertus by the flesh in the evening signifieth the carnall rites of the law by the bread in the morning the faith of the Gospell Ferus by the flesh given in the evening understandeth the incarnation of the Sonne of God in the evening that is toward the end of the world who came to redeeme us and by the bread in the morning when they should see the glory of God the glory of immortality in the next life 2. But leaving these mysticall applications which may be as many and divers as their heads are thaâ— devise them some other thinke that the reason was this because these times were best agreeable unto the things the evening was fittest for the fall of the quailes which being wearied by the â—â—ight of the day doe light upon the ground at night and the morning was the fittest time for the Manna which fell with the dew and if it were not gathered betime it melted with the heat of the Sunne Lyranus These reasons are misliked by Tostatus the first because the quailes came not by any naturall instinct but sent of God by an extraordinary wind and the Manna which was hardned by the fire and melted by the heat of the Sunne had not that property by any naturall quality for then it should have melted by any heat whatsoever as we see butter and oyle doth and other liquid things therefore it was a supernaturall quality which was given to Manna to melt with one kind of heat and not with another But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning for howsoever that were a supernaturall quality in the Manna yet iâ— appeareth de facto that it did melt by the heat of the Sunne then was the morning the fittest season to gather it in before the Sunne waxed hot The morning then serving best for Manna what other time could bee â—itter for the rayning of flesh than the evening for together they could not come if the flesh had fallen with the Manna it could not have beene gathered 3. But the best solution is which is touched by Lyranus also and subscribed unto by Tostatus
that the Lord in sending these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense
present historie of Exodus and other his historicall commentaries which are likewise mentioned chap. 34.17 Deut. 31.9.22 Iun. Calvin Simler This same charge is likewise registred by Moses Deut. 25.17 Galas 6. This the Lord would have committed to writing for these causes 1. That a thankfull memorie should still be retained in time to come of this great deliverance 2. That the people of God should know the sentence denounced against Amalek which should be executed in due time Simler 3. And that Saul who was to performe this service should with better courage and boldnesse set upon that enterprise Ferus QUEST XX. Why Moses is commanded to rehearse it to Ioshua Vers. 14. REhearse it or as the Hebrew is put in the cares of Ioshua 1. Moses is bidden to intimate this to Ioshua because he was to be his successor Iun. 2. Some thinke that this was the thing which he should rehearse to Ioshua how Moses by his prayer and the lifting up of his hands obtained the victorie which Ioshua was not present to see Pellican But it followeth in the next words what it was namely the sentence of God for the utter extirpation of Amalek 3. That both it might be an incouragement to Ioshua against the rest of Gods enemies seeing that they which made the first attempt are thus judged of God Simler As also to be a caveat unto Ioshua and the Israelites that they should make no league or peace with this nation which before the Lord stood accursed Tostat. 4. In like manner God will have it written in every faithfull mans heart that he hath ordained the Devill and his Angels and all our spirituall enemies that wee should be at perpetuall defiance with them Ferus Rupert 5. Neither was this charge given to Ioshua that they should beare still in mind this injurie which was offered them by the Amalekites but that they should thinke of the judgements of God against them it is one thing to remember private wrongs another to beare in mind the judgements of God given in charge QUEST XXI Whether Amalek were wholly destroyed by Saul Vers. 14. I Will utterly put out the remembrance of Amalek c. Tostatus here affirmeth thus Nomen Amalechitarum totaliter periit tempore Saulis That the name of the Amalekites did wholly perish in the time of Saul quast 7. in Exod. But this appeareth to bee otherwise for after that time when Saul was sent against Amalek 1 Sam. 15. and after that Tostatus saith Non fuit populus Amalechitarum c. There was 〈◊〉 more people of the Amalekites wee find that the Amalekites burnt Zildag Davids Citie 1 Sam. 30.2 Some therefore thinke that the meaning is that the Lord would overthrow and destroy statum dominium the state Kingdome and dominion of that nation Pellican But the words are more generall hee would put out the remembrance or memorie of Amalek 3. The truth then is this that God gave indeed a charge unto Saul utterly to destroy Amalek and if Saul had done his faithfull endevour at that time there had not beene any left But Saul being negligent to execute the Lords commandement onely the destroying those Amalekites that were nearest and made resistance letting them alone which were farther off Iun. 1 Sam. 15. Martyr 1 Sam. 27.8 David afterward perfected what Saul had omitted did smite Amalek 1 Sam. 27.8 afterward he put to the sword the whole host of the Amalekites letting none to escape saving 400. which rode away upon camels 1 Sam. 30.17 And after this we find no great exploit done by that nation but by little and little they were rooted out according to the sentence of God here decreed against them QUEST XXII Of the building of the Altar and the name thereof Vers. 15. ANd Moses built an Altar and called it Iehovah nissi 1. Moses by the example of the godly Patriarkes built an Altar whereon to offer sacrifice unto God and to shew his thankfulnesse for this great victorie Simler 2. There was yet no setled Priesthood ordained but the right of sacrificing belonged unto the first borne as mention is made afterward of certaine young men of the children of Israel which were sent to offer sacrifice chap. 24.8 Now Moses though he were not the first borne Aaron being elder than he yet he was extraordinarily consecrated of God both Prince and Priest to offer sacrifice who consecrated Aaron afterward for the Priesthood Tostat. 3. The name given unto this Altar signifieth Iehovah is my banner which name some thinke was not given to the Altar but is referred to the sacrifices there offered Calvin And so the Chalde interpreteth that hee worshipped God upon that Altar Tostatus saith that the name of God is incommunicable and cannot be given unto the creatures but complexè with some other addition as Gen. 22. Abraham calleth the mountaine The Lord will be seene but this observation is not alwayes true for Iakob called the Altar which he set up in Sechem The mightie God of Israel without any other addition where notwithstanding the word Altar must be supplied The Altar of the mightie God of Israel Iun. As we use commonly to say We will goe to S. Andrewes meaning the Church so called Oleaster So the word Altar is to be supplied here The Altar of Iehovah my banner Simler QUEST XXIII Of the meaning of these words The hand is upon the throne of Iah Vers. 16. THe hand is on the throne of Iah 1. Here the Latine translator readeth very corruptly manus solius Domini the hand is of the Lord onely for manus super solium Domini the hand is on the throne of God and the Interlineary glosse giveth this note upon it Omnia opera nostra operatur in nobis He worketh all our works in us which is a true note but upon a wrong text 2. Iunius in his last edition doth understand it of Amalek reading thus Because the hand of Amalek was against the throne of Iah that is against his people But here Amalek is thrust into the text and Iunius himselfe hath reversed that interpretation in his Analysis inclining to their opinion that take this to be the forme of an oath which the Lord taketh for the assurance of this sentence against Amalek 3. Some by the throne of God understand the heavens and make this the meaning that as the covenant with the heavens is sure so this decree against Amalek Ex Simler 4. Others by the hand upon the throne understand the power and majesty of God which with an outstretched hand shall bee revenged of Amalek Iunius in his first edition Tostat. Lyran. Galas 5. Some by throne interprete the Church of God which is as Gods seate and resting place which hee will defend against all the adversaries thereof Ex Calvin 6. But the fittest interpretation of all is this that God as by the lifting up his hand to heaven and laying it upon his throne doth sweare that he will have continuall
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
considered why it pleased God to give now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an
but this is understood of Gods judgement before whom all are held as guiltie and who prescribeth no law to himselfe Acacius Contra. But this solution is not sufficient for Ezechiel which saith the same soule that sinneth shall die speaketh also of the judgements of God which should not be inflicted upon the children for the fathers Ex Simler 5. Cajetane giveth this solution Although God in the law command that the sonnes should not bee put to death for the sinnes of the fathers Ipse tamen qui creator conservator Dominus est unicuique nemini facit injuriam c. Yet he that is the Creator preserver and Lord of every mans life doth no man wrong if he temporally chastise the sonnes c. His reason dependeth upon Gods right and power which hee hath over every mans life that as he gave it so he doth no wrong to take it away at his pleasure Contra. But the Lord saith by the Prophet Ezech. 18.32 I desire not the death of him that dieth Now if there were no other cause why the Lord should punish the children of the wicked in taking away their life but the will and pleasure of God the Lord should seeme to desire the death of men contrary to that saying of the Prophet 6. Procopius giveth this exposition that God threatneth to punish the posteritie of the wicked ut parentes à peccandi licentia retraheret to withdraw the fathers from sinning parentes non tam dolent sua morte quà m liberorum prasertim si his fuerint authores mortis Fathers doe not so much grieve for their owne death as for the death of their sonnes especially if they were the cause of it Contra. This is true that the punishment of the children redoundeth to the parents but this is not all that by this meanes the fathers should bee drawne to repentance for although their children be neere them yet they are neerer to themselves and their owne punishment would much more move them 7. There remaine two most usuall expositions the first is that temporally sonnes may be chastned for their fathers but not eternally for aeternaliter quilibet punitur pro malo quod egit c. For eternally every one shall be punished for the evill which he doth himselfe Tostat. quaest 5. So also Thomas Si loquimur de poena qua habet rationem medecina c. If we speake of that punishment which is by way of medicine we may be punished for another Such are all temporall and bodily corrections they are medicinall and tend to the good of the soule and the sonne quantum ad animam non est res patris in respect of his soule is not any thing of his father but in respect of his body Sic Thom. 1.2 quaest 87. artic 8. Contra. Although this exposition be sound and true yet it doth not fully take away the doubt moved before 1. For the Prophet Ezechiel also speaketh of temporall punishment namely of captivitie which the sonne should not beare for the father 2. And this place is rather understood of eternall punishment than temporall which the sinne of Idolatrie deserveth Simler 3. And the phrase here used visiting the iniquitie of the fathers upon the children sheweth that the Lord speaketh rather of penall judgements which should bee inflicted upon the sonnes of the wicked than of medicinall corrections 4. And Augustine further urgeth this reason that if it bee understood of temporall chastisement as of captivitie then non solum odio haebentibus sed diligentibus se redderet peccata c. God should not onely render the sinnes to those that hate him but to those that love him for Daniel and the three children and Ezechiel with other righteous men went into captivitie Sic Augustin quaest 14. quaest veter novum Testament 8. There remaineth the second common and received sense of these words which most of the fathers thus understand that the Lord will visite the iniquitie of the fathers upon the children if they also continue in the wicked race and follow the evill example of their fathers as Hierome Ideo iniquitates eorum portaverunt quia imitatores eorum in nequitia extiterunt Therefore rhey doe beare the iniquitie of their fathers because they did imitate them in their wickednesse Hieron in oration Ierem. Some agreeing in generall with the rest that it is to be expounded of the wicked children of wicked parents yet doe understand it of originall sinne which is properly called the sinne of the fathers because they received it from them which is punished in unregenerate children of the wicked but is pardoned in those that are regenerate To this purpose Gregor lib. 15. Moral cap. 22. Contra. But originall sinne is extended further than to the third and fourth generation which are here mentioned therefore it is not like the Lord meaneth that sinne Ex Simler Some will not have this place at all understood of the sinnes of the fathers but of the children onely qui peccant sicut patres which sinne as their fathers did But as Tostatus well argueth against this assertion This were not to punish the sinnes of the fathers in the children Sed peccatorum filiorum malorum in seipsos but of the wicked sonnes in themselves Tostat. quaest 5. Therefore the former exposition is currant to expound these words of the sinnes of the children which they learned of their fathers Quia patrum extiterunt aemulatores haereditario malo de radice in ramos crescente They are punished because they ded emulate their fathers this hereditarie evill growing from the root into the branches Hieron in Ezech. cap. 18. So also Augustine Ex eo quod addidit qui me oderunt c. In that he addeth which hate me it is understood that they are punished for the sinnes of their fathers Qui in cadem perversitate parentum perseverare voluerunt Which would persevere in the same perversitie of their fathers August cont Adimant cap. 7. Gregor Quisquis parentis iniquitatem non imitatur nequaquam ejus delicto gravatur Hee that imitateth not the iniquitie of his father is not burdened with his sinne lib. 15. moral cap. 22. Chrysostome Si nepos secutus fuerit vias patris avi sui c. If the nephew doe follow the wayes of his father and grandfather thou wilt render unto them to the third and fourth generation Chrysost. homil in Psal. 84. Super illa non in aeternum irasceris c. Severus Therefore it is added Of those that hate me Vt apertum fiat non ob parentum peccata sed ob illorum odium adversus Deum eos puniri That it may bee manifest that they are not punished for their fathers sinne but for their owne hatred against God Ex Lippoman Diodorus In eisdem peccatis persistentes just as poenas exolvetis Persisting in the same sinnes you shall pay just punishment Rabanus Peccata patrum iniquorum non redundant ad filios si eorum imitatores in
superlativum fâ—cere solent Use to expresse that by the negative which wee use to doe by the superlative The Lord shall not hold him innocent or guiltlesse that is pro impio scelerato habebit c. shall hold him for a wicked man Lippom. 2. And it is as much to say as he will punish him for whom the Lord holdeth innocent he punisheth not Tostat. 3. This commination here added sheweth a treble office of the law Quorum unvm in docenda voluntare Dei c. The one is in teaching the will of God what should be done what not done the other in manifesting the sinne the third in shewing the punishment for the duety omitted Borrh. 4. And by this commination is signified that although the Lord be full of long suffering Compensare tamen soleat tarditatem gravitate supplicii c. Yet he doth recompence the slacknesse of the punishment with the greatnesse thereof Lippom. This sheweth that although blasphemers escape the censure of men yet the Lord will most certainely punish them 5. Paulus Burgensus here taketh up Lyranus because he maketh this commination causa prohibitionis the cause of the former prohibition which he correcteth thus he saith it is comminatio paenae a threatning of punishment not the cause of the prohibition But if Lyranus be interpreted with favour as the Replier to Burgensis thus expoundeth that comminatio est causa motiva observantiae praeceptorum The commination is a motive cause of the observation of the precepts Burgens had no great reason to take this exception to Lyranus 3. Doctrines observed out of the third Commandement 1. Doct. Of the generall and particular contents of this Commandement THe contents then of this Commandement in generall are that as in the negative is forbidden the abuse and profanation of the name of God so in the affirmative included wee are commanded with all reverence and feare to use the name of God The particular vertues here required with their opposite vices are these 1. The propagation of the true doctrine of the will and workes of God and setting forth the same unto others as the Lord chargeth his people Deut. 4.9 Take heed to thy selfe c. that thou forget not the things which thine eyes have seene but teach them thy sonnes and thy sonnes sonnes c. Contrary hereunto are 1. The neglect of this duty in not declaring the will and workes of God to others for it sheweth that they are forgetfull of Gods benefits and so have and know them in vaine as that unprofitable servant saith in the Parable I was therefore afraide and went and hid thy talent in the earth Matth. 25.25 2. The corrupting of the true doctrine concerning the will and workes of God as Ieremy saith of the false Prophets that they prophesied lies in the name of God Ierem. 14.14 Vrsin This is a speciall transgression of this Commandement when any abuseth the name of God Ad confirmandam erroneam religionis doctrinam To confirme any erroneus doctrine of religion Osiander As they doe which alleage Scripture in defense of their errours And to this purpose Gloss. Interlinear Nomen Dei legne lapidi vel hujusmodi non attribues c. Thou shalt not give the name of God to stockes or stones or such like c. 2. The setting forth of Gods praise blessing of his name in all his workes seeking of his glory reverencing of his Majesty is here commanded as the Apostle saith Coloss. 3.17 Whatsoever yee shall doe in word or deed doe all in the name of the Lord Iesus giving thanks to God even the Father by him Contrary hereunto are 1. The contempt or neglect of the glory of God as Rom. 1.21 When they knew God they did not glorifie him as God which transgression is committed when men doe not acknowledge God the giver and author of all good things which they injoy 2. Blasphemy which is to speake evill of the name of God as to murmure and repine against him to make him the author of evill and such like against this sinne it was decreed by Moses law that he that blasphemed the name of God should bee put to death Levit. 24.17 3. Cursing and execration is contrary hereunto when men doe curse others as from God as wishing the plague of God to light on them or such like for so they make God but as the executioner to take revenge according to their lust and wicked desire of such curses speaketh David Psal. 109.17 As he loved cursing so shall it come unto him as he loved not blessing so shall it bee farre from him 3. Confession of the truth is another vertue here prescribed Rom. 10.10 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation So Saint Peter Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of that hope which is in you 1. Pet. 3.15 Contrary hereunto are 1. The deniall of the truth through feare and infirmity as Peter with cursing denied Christ. 2. A generall apostasie and falling away from the truth of such the Apostle speaketh They went out from us for they were not of us 1. Ioh. 3.19 3. Dissembling of the truth as they which confessed not Christ lest they should have beene cast out of the Synagogue Iohn 11.42 4. Offence and scandall in manners or life whereby God is dishonoured Such were the Jewes of whom the Apostle saith The name of God is blasphemed among the Gentiles because of you Rom. 2.24 4. Invocation of the name of God which is a devout petition and asking at the hands of God of such things as we need grounded upon the confidence of the promises of God in Christ. So the Prophet David saith Praise the Lord and call upon his name Psalm 105.1 Invocation as it is a part of Gods worship and so belongeth unto him is a branch of the first Commandement wherein I rather follow Simlerus judgement who maketh invocation of Saints a breach of the first Commandement than Vrsinus who referreth it to the third But in respect of the manner required in prayer that it should be done with a true heart and unfained devotion it appertaineth to the third precept Contrary unto true and faithfull invocation are first the neglect of prayer Psalm 14.4 They call not upon the Lord. Secondly the abusing of prayer and invocation of the name of God to unlawfull ends as to sorcery and enchantment Borrh. Thirdly the asking of such things as are not agreeable to the will of God as the Apostle saith Ye aske and receive not because ye aske amisse Iam. 4.22 Fourthly lip labour in prayer when many words are used but without any true devotion As the Prophet saith This people honoureth mee with their lips but their heart is farre from me Isai. 29.13 as it is cited Mark 7.6 5. Here is commanded a due and reverent taking of the name of God
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.
word of God and prayer 1 Tim. 4.5 Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem
attende c. In all thy works wait for the Lords recompence that he will prepare eternall rest for thy reward and this it is to sanctifie the Sabbath So Augustine Spiritualiter observa Sabbatum in spe futurae quietis Observe the Sabbath spiritually in hope of the everlasting reward Libr. de 10. Chord All hypocrites therefore that keepe the Sabbath rest rather for feare of humane lawes than of conscience which also come before the Lord with a dissembling heart are transgressors of this Commandement for he that will truly consecrate the Sabbath unto the Lord must call it a delight Isa. 58.13 he must with all his soule delight therein 2. Observ. Against those which spend the Lords day in carnall delight TO sanctifie it The rest then of the Sabbath is commanded not as though it were in it selfe a thing acceptable unto God but that wee might the better attend upon Gods service They therefore which give themselves upon the Lords day to ease and idlenesse pampering and feeding themselves following their owne will and pleasure doe not sanctifie the Sabbath unto the Lord for hee that will consecrate a Sabbath as glorious unto the Lord must not doe his owne wayes nor seeke his owne will as the Prophet sheweth Isai. 58.13 Against such which carnally spent the Sabbath in pleasure and delight the same Prophet speaketh Wo unto them c. The Harpe and Violl Timbrell and Pipe are in their feasts Isai. 5.12 And of such Chrysostome saith well Accepisti Sabbatum ut animam tuam liberares à vitiis tu verò magis illa committis Thou hast received the Sabbath to free thy soule from vice and by this meanes thou doest commit it the more 3. Observ. No worke must be put off untill the Lords day THou shalt not doe any worke Here then such covetous and worldly minded men are taxed which cannot afford one day of seven for the Lord but toile themselves therein with bodily labour as if they have a job of worke of their weeks taske to doe they will dispatch it upon the Lords day if they have any journey to take they will put it off till then for feare of hindring their other worke therefore the Lord meeting with mens covetous humours forbiddeth all kinde of worke to be done therein Gregorie giveth two reasons why upon the Lords day we should cease from all terrene labour because Omni modo orationibus insistendum We should altogether attend upon prayer and spirituall exercises such works then must be shunned because they are an hinderance unto the service of God And againe Si quid negligéntiae per sex diesagitur c. if any thing have beene negligently done in the six dayes that upon the day of the resurrection of our Lord precibus expietur it may be expiate and purged by prayer Gregor in Registro lib. 11. epist. 3. We should not then commit more sinnes of negligence when we should pray for forgivenesse of our errours and negligence Cajetane giveth a good note upon this word Remember Ad hoc servit recordatio ut non reserves aliquid operandum in diem septimum c. therefore serveth this remembrance that no jot or worke be reserved till the seventh day 4. Observ. It is not enough for the master of the familie to keepe the Lords day unlesse his whole familie also doe sanctifie it THou nor thy sonne nor thy daughter c. This is added to reprove their nice curiositie who though themselves will seeme to make conscience of the Lords day are content yet that their children and servants doe breake it and put them to labour or suffer them to mispend the day in vaine pleasure thinking it sufficient if the master of the house keepe the rest of the Lords day But every good Christian must resolve with Ioshua I and my house will serve the Lord chap. 24.15 He thought it not enough for himselfe to be addicted to Gods service unlesse his whole familie also served the Lord. So then none are exempted here from keeping the Sabbath Nullus sexus nulla aetas nulla conditio c. no sex no age no condition is excluded from the observing the Sabbath Gloss. interlin Neither young nor old male or female master or servant Vpon the fifth Commandement 1. Divers Questions and difficulties discussed and explained QUEST I. Whether this precept belong to the first Table 12. HOnour thy father c. Iosephus with some other Hebrewes doe make this fifth Commandement the last of the first Table both to make the number even in both Tables and because mention is made here of Jehovah as in none of the other Commandements of the second Table and because it was fit that as the first table began with our dutie toward God our heavenly Father so it should end with our dutie toward our earthly parents Contra. These are no sufficient reasons for this division of the Commandements 1. For though the foure first Commandements in number answer not the other yet they are in the writing upon the Tables more and conteine a greater space than the other six and better it is to divide the Commandements by the matter referring onely those to the first Table which containe the worship of God than by the number 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes which follow which belong not either to the first or second Table 3. The third reason better sheweth why this Commandement should begin the second Table then end the first 4. And whereas some object that place Rom. 13.9 where the Apostle rehearseth the five Commandements following omitting this as though it belonged not to the second Table the reason of that omission is because the Apostle directly in that place had treated before of the dutie toward the higher Powers and Superiours who are comprehended under the name of parents But our Saviour putteth all out of doubt Matth. 19.19 where he placeth this Commandement last in rehearsing the precepts of the second Table and joyneth it with that generall precept Thou shalt love thy neighbour as thy selfe Calvin QUEST II. Why the precepts of the second Table are said to be like unto the first NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement Thou shalt love thy neighbour as thy selfe and saith it is like unto the first in these respects 1. Because the second Table of the morall law as well as the first hath a preeminence and excellencie above the ceremonials and therefore in regard of this dignitie and prioritie it is like unto the first 2. Because the same kinde of punishment even everlasting death is threatned against every transgression as well of the second as of the first Table 3. In regard of the coherence and dependance which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse he first have the feare of God whose image he reverenceth in his brother
the blessing of the Midwives excuse Exod. 1. and Rahabs made for the spies received into her house Augustines answer is this 1. Aut siguratè prolata sunt atque ita non mendacia c. Either they are figuratively spoken and so no lies for we must consider Non quid in facto dicitur sed quid in sensu significatur Not what is expressed in fact but what is signified in sense for as it is no lye in speech when one word is put for another as in metaphors and other tropes so neither is it in matter when one thing is signified by another 2. Another answer is they are not lies which are mentioned in Scripture Si figurate sunt dicta If they be spoken figuratively Si mendacia non sunt imitanda Or if they were lies they are not to be imitated August lib. de mendac cap. 21. 3. Commendantur comparatione c. They are commended by way of comparison not absolutely 4. Concerning the excuse of the Midwives and of Rahab he saith Non est remunerata fallacia sed benevolentis beniguitas mentis non iniquitas mentientis Their fallacie was not rewarded in them but their mercy the benignity of their mind not the iniquity of their lying Thus August lib. cont mendac cap. 17. 4. Confut. Against the Iesuits new trick of equivocating FOurthly that late taken up trick of the Judasites in equivocating with their mentall reservations is evidently contrary to this Commandement they thinke it lawfull to dissemble with the Magistrate and to delude him with their ambiguous and equivocating answers As if they be asked whether they were in such a place as beyond the seas in France or Spaine at such a time when and where it is certaine they were they will answer they were not understanding to themselves secretly to such an end or purpose The folly and falshood of which their deceitfull equivocations doth diversly appeare 1. This was the very evasion of the old Priscillianists before confuted that if they held the truth inwardly in their heart it was no matter if the truth were not alway in their mouth but a right Christian is knowne by this He speaketh the truth in his heart Psal. 15.3 he hath the truth both in his heart and mouth 2. By this device of theirs they invert the order and nature of things they make falshood truth and truth falshood they turne affirmatives into negatives and contrariwise as it is all one to say I was not in such a place with a mentall reservation as to say I was and so as Augustine saith Veritatem faciunt patronam mendacu They make the truth the patron of a lye 3. If every one should take this licentious liberty there should be no truth among men no certainty of any thing all testimonies given in evidence all promises and contracts might justly be suspected lest some secret condition or reservation might be understood for who can trust him at any time that thinketh it is lawfull to lye and dissemble sometime for as Augustine saith Volens cum mentitur esse aptior fit cum verum dicit intertus For while he applieth himselfe when he lieth aptly to the time he is held uncertaine when he speaketh the truth 4. And whereof commeth this doubling and dissembling but of feare and a bad conscience what needed the Martyrs by their plaine confession of the truth to have adventured and lost their lives if they had held such dissimulation and equivocating lawfull So Augustine saith Si simulare liceret quare id non faciunt Martyres If it were lawfull to dissemble why did not the Martyrs so lib. cont mendac cap. 5. 5. But if they shall reply againe that they doe thus equivocate for the maintenance of their Pope Catholike faith and for the discovering of heresie as they call the profession of the Gospell wee say againe with Augustine in a case not much unlike Melius occultaretur haeresis quà m praetipitaretur veritas It were better that heresie lay hid still than that the verity should be endangered de mendac cap. 7. 6. But the example of our blessed Saviour is pretended who used such kinde of dissimulation and equivocation as Mark. 5.30 Christ made himselfe as ignorant who had touched his cloathes whereas he knew it well enough as well who touched them as that they were touched So Luk. 24.28 Christ made as though he would have gone further and yet did not Likewise Ioh. 7.8 he saith to his brethren Goe ye up unto this 〈◊〉 I will not yet goe up c. but immediatly after he went up vers 10. Here Christ did equivocate with his brethren he said he would not goe up whereas he did indeed goe up meaning not with them Answ. 1. To the two first instances Augustine answereth that they are figures of other things â—as in that Christ maketh himselfe ignorant who touched him therein the Gentiles were prefigured who were a people whom the Lord saith he knew not In the next he saith Christus non menteâ—us est c. 〈◊〉 in câ—â—los profectus est Christ said no untruth for indeed he went further namely to heaven August ibid. c. 19. But wee are not driven here to such a strait with Augustine to finde out a mystery Our Saviour in neither of these places dissembleth for dissimulation is an hiding and cloaking oâ— the truth but in both these places Christ 〈◊〉 by this meanes to bring the truth to light in the first to trie onâ— the faith of the woman that touched him in the other to make 〈◊〉 of the humanity and charity of his Disciples as he did the like to Philip. Ioh. 6.6 to prove him 4. Morall observations 1. Observ. Against the evill custome of lying THou shalt not beare false witnesse By this strait charge and commandement of God all men are warned to take heed of lying and speaking untruth under what pretence soever and that for these foure causes 1. Propter diaboli assimilationem Because lying maketh men like unto the Devill For as God is truth and all that love the truth are the children of God so they that use lying are the children of the Devill for he is a lyer and the father thereof Ioh. 8.44 He told the first lye that was ever made in the world when he said to Eve Yee shall not dye Gen. 3. 2. Propter societatis dissolutionem Humane society and entercourse is by this meanes dissolved for how can one man trust another if lying and dissembling should be used This reason the Apostle urgeth Ephes. 4.25 Cast off lying and speake every one truth unto his neighbour for we are members one of another 3. Propter fama amissionem The lier loseth his credit that he cannot be beleeved no not when he telleth the truth as Ecclesiastic 34.4 Who can be cleansed by the uncleane or what truth can bee spoken of a lier 4. Propter anima perditionem Wee must take heed of lying for it destroyeth the soule
which is intended for the good of the Citie yet some may be dispensed withall and exempted from watching who may more necessarily bee employed for the common good for here although the letter of the law bee not precisely kept yet the intention of the Law-maker is observed which is to seeke and procure the common good So likewise 1. Universally the Lord himselfe neither will nor can dispense against his law as to make it lawfull to have other gods to take Gods name in vaine and such like for this were for God to denie himselfe to be just which were to deny himselfe but the Apostle saith God is faithfull and cannot denie himselfe 2 Tim 2.13 but to make it lawfull in generall to violate the precepts of the first and second Table were to denie his owne justice and so consequently to denie himselfe for God is most just yea justice it selfe and the law is a perfect rule of justice 2. Yet in the particular determinations of the law the Lord doth dispense as with Abrahams sacrificing of his sonne the Israelites robbing of the Egyptians the fornication of Ose the Prophet for the will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise should bee unlawfull for as a man may use his Oxe or his Asse at his pleasure because they are ordained to his use so the Lord may doe with men take away their lives at his pleasure and that by a double right both because man by his sinne hath deserved to die and God as Creator may use the creature as it may best serve to his glorie And as a man may use his owne goods and that which is lent unto a man precariâ— freely and frankly during the pleasure of the lender he may when he will require againe so the earth being the Lords and the fulnesse thereof which he as it were lendeth unto man so long as it pleaseth him the Lord may justly at his pleasure transferre things from one to another So likewise in the third case of fornication like as matrimony maketh carnall copulation lawfull so the Lord may tale vinculum inducere by his commandement bring in and supplie the like bond as matrimonie is as when he commanded the Prophet to take him a wife of fornications Hose 1.3 the commandement of God made that lawfull which otherwise was unlawfull 3. But as God can make that which seemeth unjust to be lawfull and just so yet can he not make a just and good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should bee contrarie to himselfe in commanding one so to worship him and yet to count him so worshipping him to doe evill Againe Impossibile est Deum facere quae non potest velle It is impossible for God to doe that hee cannot will now the Lord willeth none evill to be done therefore hee cannot make that which is good to be evill because he cannot denie himselfe who is onely good 4. Further a difference is to be made betweene the precepts of the first and secood Table God doth dispense with the precepts of the second which are referred to the good of our neighbour when he seeth it more to make for his owne glorie which is the chiefe end and scope of the duties of the first and second Table as when God commandeth to dishonour parents rather than to dishonour him and biddeth any kill and so in the rest but with the precepts of the first Table God dispenseth not because they are immediately referred to Gods glory for that were to consent to the dishonouring of himselfe And thus much for the answer to the first part of the argument Secondly it followeth not if God can dispense that therefore the Prelates of the Church may 1. Because the dispensation against a law must bee by as great authoritie as the law was first made by but the morall law grounded upon the law of nature was founded by the Author and Creator of nature and therefore by him onely and not by any else may it be dispensed with 2. As in naturall effects ordinarily there must goe before a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himselfe cannot command a thing to bee hot but by such efficient cause of heat yet the Lord without any such mediate or ordinarie cause can make a thing hot by his infinite power supplying that cause himselfe so likewise in spirituall actions the Lord may supplie that which maketh the thing lawfull which man cannot doe unlesse some externall cause or circumstance doe concurre which maketh the act lawfull As to kill is an unlawfull act in it selfe neither can the Pope or any other make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the partie commanded to be slaine hath deserved to die But God to whom all men are debters and who is the Lord of every mans life may command to kill without any injustice although there be no such apparent cause or circumstance which should make that act lawfull 2. Object Further it is objected thus to restore that which is committed to a mans trust is a naturall dutie yet this is dispensed with when as a man refuseth to restore to a mad man his sword or weapon which he gave one to keepe so the Magistrate ordinarily dispenseth with that precept Thou shalt not kill when he commandeth malefactors to be slaine so the Macchabees dispensed with the Sabbath when they resolved to fight with their enemies upon the Sabbath 1 Macchab. chap. 2. as these precepts are dispensed withall by men so also may the rest Answ. 1. For the first instance there is in that particular case no dispensation against the law of nature for then by such dispensation it should bee made lawfull not to restore that which is committed to trust which cannot bee made lawfull by any dispensation for this were to crosse and overthrow the law of nature but not to restore a sword to a furious man is but a particular interpretation of that generall law of nature wherein the intent of that law is kept for it is agreeable to the law of nature to render whatsoever belongeth to another and the reason thereof is because it is just so it is lawfull by the same law nothwithstanding not to give unto a mad man his owne sword because it is just also the meaning and reason of the law is kept because the furious man would doe some hurt with his weapon and therefore to minister occasion and instruments unto his rage were unjust 2. In the other two particulars there is no dispensation but an interpretation rather or declaration of the law in the
gave way Cajetan 5. All the people thus spake not to Moses but their Elders and the chiefe of them came in the name of the rest Deut. 5.23 Iun. QUEST V. Why the people desire that Moses would speake unto them Vers. 19. ANd said to Moses talke thou with us 1. Some doe here lay fault and blame upon the Israelites in refusing to heare the voice of God and chusing rather that Moses should speake unto them But the Lord commendeth them for so doing Deut. 5.28 They have well said all that they have spoken Therefore they thus spake not as preferring Moses voice before the Lords but because they were not able to heare the Lords voice being so terrible Tostat. quaest 37. 3. And the Lord terrified his people with his thundering voice for these two causes 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them for it was fit and requisite that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature such as were so evident even by the light of nature as that every one might at the first understand and acknowledge them so that the rest of the Lawes which were not so evident but needed explanation should be declared and rehearsed by Moses Sic Tostat. 4. Beside herein Moses was a type and figure of Christ who is the Mediator betweene God and us and by whom the will of God is revealed unto us Marbach Pelarg. 5. Moses herein formam boni aâ—ditoris describit c. describeth the forme of a good auditour who promiseth to heare and fulfill the precepts of their master Gloss. interlinear QUEST VI. Why the people are afraid they shall dye Vers. 19. LEt not God talke with us lest we dye Wee shall finde in Scripture that it was an usuall thing for men to feare that if they had seene God they should dye as Iacob counteth it a great benefit that he had seene God and yet lived Genes 32. So Gedeon and Manoah when they had seene God were afraid 1. Tostatus maketh this the cause of this feare that if they heard Gods voice any more they should dye because of the infirmity of the body which could not endure the Lords terrible voice for as the harmony of the body is dissolved by any excessive quality as with exceeding great heat or cold Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty Tostat. quast 38. But the cause of this feare is not so much in the body for Adam before his fall could endure the voice of God well enough 2. Some understand this of everlasting death Gloss. interlinear But it is evident that they meane the outward and corporall death which is contrary to this temporall life for thus the people say Deut. 5.24 Wee have seene this day that God doth talke with man and he liveth 3. Cajetanus doth gather these two reasons of this their feare both that terrible fire which they were afraid to come neere and the thundring voice of God which they could endure no longer to heare and these two reasons are expressed Deut. 5.25 Now therefore why should we dye for this great fire will consume us if wee heare the voice of the Lord our God any more we shall dye 4. But the greatest cause of this their feare was their sinne Conscius homo peccati c. metuit iram Dei c. Man being guilty to himselfe of sinne feareth the wrath of God Simler as Peter said to our blessed Saviour Luk. 5.8 Lord goe from me for I am a sinfull 〈◊〉 QUEST VII How the Lord is said to come unto them and why Vers. 20. GOd is come to prove you 1. God is said to come unto them not that he goeth from place to place but he came unto them by certaine effects his sinnes and wonders and two other wayes beside the Lord commeth by his word and by afflictions and crosses Simler 2. There are three ends of the Lords comming unto them 1. To trie them 2. That his feare may alway be among them 3. That they sinne not All these three arise one from the other probation and triall worketh feare and feare causeth to flee from sinne 3. So although Moses free them from one kinde of servile feare which was the feare of death and destruction yâ—â— he retaineth them still in that profitable kinde of feare whereby they might be kept in awe and obedience still Simler QUEST VIII How the Lord is said to tempt and prove his people Vers. 20. GOd is come to prove you 1. Deus metaphorice non proprie tentat c. God is not said properly but metaphorically â—o tempt as he is said to be angry Quiâ— facit effectum 〈◊〉 c. because he worketh the like effect as he which tempteth that is to cause the feare and obedience of the people to appeare Cajetan 2. God tempteth the Devill tempteth and man is said to tempt God is not said to prove or try for his owne knowledge and experience Cum omnia Deus videat priusquam 〈◊〉 seeing God knoweth all things before they are done Chrysost. hom 41. in Ioanu But God trieth and proveth Vt nos manifestemur aliis that we should be manifest to others as Abrahams obedience was made knowne to all in that he refused not to sacrifice his sonne vel nobis ipsis or to our selves as the Israelites were tempted in the wildernesse that it might be knowne what was in their heart Deut. 8.2 Tostat. Satan tempteth quia evertere â—ititur because he goeth about to supplant and overthrow us as hee tempted Iob. Home aliquando tentat ut probat aliquando ut rapiat Man sometime tempteth to prove sometime to catch as the Scribes and Pharisies tempted Christ to entangle him Ambros. in 2 Cor. 13. QUEST IX Why the people stood afarre off and where Vers. 21. SO the people stood afarre off 1. Cajetanus thinketh that the people returned not to their tents but stood a little from the mountaine and continued in the place whither they fled before vers 18. Tostat. 2. But it is evident Deut. 5.30 that they were bidden to goe unto their tents Iun. For as Moses went up neerer unto the presence of God so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is that our sinnes doe make us stand aloofe off from God untill wee be reconciled by a Mediatour whereof Moses was a type and figure here Simler QUEST X. How Moses is said to draw neere to the darknesse BVt Moses drew neere unto the darknesse c. 1. Moses was in the darknesse before for all the hill was covered with smoake but he was not in that darknesse wherein
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
from all society and colloquy of men till he had his judgement Galas And by the Law Cornelia among the Romans he which had killed another with sword or poison or by false testimony lost his head if he were of the better sort if of meaner condition he was hanged on the crosse or cast unto wild beasts Simler 5. And the reason of this severity was because murtherers deface the image of God in man and they lay violent hands to take away his temporall life for whom Christ died to give him eternall Marbach 6. But it must be understood that the murtherer was to dye by the hand of the Magistrate it was not lawfull for every one to kill him Iun. For the murther was first to be tried out by witnesses which could not be done but before the Judge Simler QUEST XXXVII In what sense the Lord is said to offer a man into ones hand Vers. 13. IF a man hath not laid wait but God hath offred c. Neither can a man take away the life of another though he doe willingly attempt it unlesse God deliver him into his hands yet this is the difference that where a man intendeth not to kill and yet killeth illic tantùm Deus fecit there God only did it Hîc autem Deus homo propter voluntatem facientis sed non fecit Deus ut homo Here man and God doe it because of the will of him that did it though God otherwise doth it than man So Augustine quaest 79. in Exod. 2. So God is said to offer or as the Hebrew phrase is to cause him to run upon his hand when it is done nolente imprudente homine man not willing nor minding it Iun. And so this act seemeth to be casuall or accidentall unto man which are so called non quia nullam causauâ— habent not because they have no cause for that is impossible that any thing should be done without a cause but because causarum confluentium ordâ— nobis est incognitus the order of causes concurring is unknowne unto us Tostat. 3. Although the cause appeare not to us why the Lord suffred him that is so offred to ones hand to be slaine yet we are not to doubt but that it is most just Ex causa occulta permisit interfici c. God suffred him to be slaine upon some hid cause Lyran. occulta aequitate by an hid equity justo judicio paravit illum occidendum he ordained him to be slaine in his just judgement Cajetan Vel pro sceleribus vel ad emendationem purgationem malorum quae egerat Either for his wickednesse or for the amendment or purging of the evils which he had done Tostat. quaest 15. 4. Rupertus here giveth instance how after this manner Saul was twice delivered into Davids hand in the cave and when he tooke the speare and water pot from him and further saith that permissu legis poterat illum occidere by the suffrance of the Law he might have killed him and gone afterward to some of the Cities of refuge But there is great difference betweene this offring of a man into ones hand here spoken of and that oblation of Davids enemy unto his hand for Moses speaketh here of such an unlooked for event whereby one is slaine that opportunity offred to David was to trie his patience not to give him any warrant to kill and if David had taken that opportunity to slay Saul and had therein followed the carnall counsell of his servants he had sinned in laying his hands upon the Lords anointed for if Davids heart smote him for taking away a peece of Sauls garment how would it have tormented him if he had taken away his life Neither were the Cities of refuge appointed for wilfull murthers such as this should have beene seeing that there was enmity before betweene Saul and David QUEST XXXVIII What places of refuge were appointed I Will appoint him a place to flie unto c. 1. This place during the sojourning of the Israelites in the desert was the Tabernacle as appeareth in the next verse where mention is made of the Altar but after they came into the land of Canaan there were six Cities of refuge appointed three beyond Jordan and three of this side Iun. 2. But yet it seemeth that the Tabernacle afterward and the Temple was still a place of refuge as appeareth by Ioab who fled into the Temple and tooke hold of the hornes of the Altar which notwithstanding could not privilege him QUEST XXXIX Why the Lord appointed places for such to flie unto NOw the reasons why the Lord appointed Cities of refuge were these 1. Lest that the innocent party might be slaine by the friends of him whom he had killed before his cause was heard therefore he was appointed to flie to one of the Cities that the manner of the slaughter might be there considered of by the Judges Simler 2. And to this end it was so appointed that he might stay there to the death of the high Priest Iun. who was a type of our blessed Saviour by whose precious death we are all set free 3. And this was done ut mentem corum hac ratione medeatur c. to heale and allay the minde and fury of those which otherwise would delight in murther Theodoret. For by his absence and in continuance of time the rage of those that sought his life would be qualified and therefore God provideth that they should not be still provoked by the continuall fight of him 4. And further by this that hee which killeth one unwittingly is appointed to flie it is shewed quòd reus poenae efficitur that yet he is guilty of some punishment Theodoret. So that involuntary killing was punished with a kinde of banishment among the Israelites Simler So likewise among the Athenians such kinde of manslaughter was censured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one yeeres exile Galas And so among the Israelites he that escaped unto one of the Cities of refuge was not to goe out of the limits and bounds of the City if he did it was lawfull for the kinsmen of the man that was slaine to kill him Simler QUEST XL. What is to be counted wilfull murther Vers. 14. BVt if a man come praesumptuously c. 1. The word 〈◊〉 signifieth to deale arrogantly insolently to be lift up with swelling pride as Psal. 124.5 it is applied unto the swelling waves of the sea Oleaster and two things must concurre in wilfull murther it must be done wittingly and willingly Hic non solum inâ—â—ntio occidendi sed mentis utraque pars intellectus voluntas describitur Here not only the intention of killing but either part of the minde is understood the understanding in doing it with guile and the will in presuming Cajetane 2. Cajetane thinketh further that this is a divers law from the first generall prohibition of killing vers 12. for here the law speaketh of killing a neighbour or companion there of
he before defiled might according to the generall liberty then permitted Deut. 24.1 if there seemed unto him cause after put her away and the reason of this difference may be this he that taketh a wife willingly will not put her away without cause but he that taketh her against his minde never loved her and so upon every occasion would be ready to send her away whether there were cause or not if he were not by Law restrained of his liberty Tostat. qu. 10. QUEST XXIV What was to be done if the fornicatour were not sufficient to pay the dowrie HE shall endow her c. But what if the man which had committed this wrong to a maid were not able to endow her the question is what course was then to be taken 1. If he were a free man and an Hebrew he was to be sold as in the case of theft vers 3. and to serve so many yeeres as might raise this stocke or dowry for the maid but longer than for six yeeres he could not be sold for all Hebrewes were to be set free in the seventh 2. If he were a free Gentile he might be sold for his life or for so many yeeres as sufficed to make up the dowry 3. If he were an Hebrew servant if his master refused to pay so much money as might serve for the dowry then he was to deliver up his servant to be sold over for so many yeeres as might recompence the dowry before the yeere of remission came and if the yeeres which remained were not sufficient he might be sold over againe 4. If he were a stranger or Gentile being a servant then he might be set over to serve his whole life Tostat. quaest 12. QUEST XXV What if the fornicatour refused to take the maid to wife BUt yet further it will be enquired what if the maids father would consent and yet the party will neither take her nor endow her 1. By the Civill lawes if he be a noble person he should be banished that had defloured a virgin if of base condition he should be whipped and if they ravished a maid against her will in that case they were to suffer death By the Canon lawes if one refused to marry her whom he had defiled he was to be throughly whipped and excommunicate and enjoyned penance till he had fully satisfied 2. And though this be omitted in Moses Law yet so much may be inferred and collected by the letter of the Law that as he was necessarily to endow her for the future of the Indicative moode semper inducit dispositionem necessariam doth alwayes imply a necessary disposition so he was of necessity to marry her like as in another case of forcing a maid he was to be compelled to take her to wife and never to put her away Deut. 22.30 Tostat. quaest 11. QUEST XXVI Whether this Law were generall without any exception NOw although this Law be propounded generally if a man entice a maid he was to endow her and marry her yet there were some exceptions to be made 1. For whereas the Israelites were charged to take them wives out of their owne tribe Numb 36. it is evident that if the maid were of another tribe then the man could not take her to wife but because this case was very rare and unusuall seeing the tribes after they were setled in Canaan when these Lawes were to take place dwelt every one apart by themselves and so there was no feare of such unlawfull entercourse and commixtion betweene a man and maid of divers tribes the Law therefore is silent in this point for ad ea qua raro accidunt jura non adaptantur lawes are not applied to those cases which fall out seldome 2. If he were a Gentile and a stranger of another religion which committed this sinne with a maid neither could she in this case bee given him to wife because they were forbidden to make marriages with such Deut. 7.3 And the Israelitish women were to match in their owne tribe and therefore not with strangers 3. If an Hebrew servant had trespassed herein neither could he have the maid to wife whom he had abused for he was first to endow her which a servant could not doe for either he had fold himselfe into servitude because he was poore or was sold by the Magistrate to make satisfaction for some offence which he had committed and therefore being poore he had not wherewithall to endow her and so could not take her to wife 4. Beside if it were the Priests daughter with whom he had wrought this folly she could not become his wife for she was in this case to be burned Levit. 21. And the man likewise by equity of the same Law being guilty of the same offence 5. Yea if the high Priest himselfe had defloured a maid he could not take her to wife because he was forbidden by the Law to marry any polluted or an harlot Levit. 21. vers 14. 6. If also one had defiled a maid neere of his kin being within the degrees of marriage forbidden they were both to suffer death for it Levit. 20. and therefore could not marry together This Law therefore being generally propounded must yet be interpreted and expounded according to other Lawes for they must all be made to agree together Tostat. qu. 12. QUEST XXVII How farre this positive Law against fornication doth binde Christians now ANd as this Law did not hold generally in the old Testament so neither is it now necessary that whosoever hath committed fornication should be compelled to marry the maid so abused 1. For though it were admitted that this Judiciall and positive Law of Moses were in force still yet some exceptions must needs be admitted as if they are to neere of kin for no such marriage can be allowed within the limited degrees As Saint Paul willed the young man that had committed fornication with his fathers wife to be excommunicate for that fact 1 Cor. 5. he was not suffered to marry her Againe if a Christian maid should commit fornication with an Infidell with a Turke Jew or Heretike in this case the rule of the Gospell will not allow marriage for Christians must marry only in the Lord 1 Cor. 7.39 therefore not with those which are blasphemers of God and enemies to true religion and the Apostle saith Be not unequally yoked with Infidels 2 Cor. 6.14 2. But Tostatus bringeth in two other exceptions as if the maid defiled be either a professed Nunne and so devoted to Monasticall and single life or the man entred into orders unto the which the vow of single life is annexed in neither of these cases can saith he marriage be admitted after fornication committed Tostat. quaest 12. Contra. But against both these exceptions I will oppose the holy judgement of the Apostle and touching the first I urge that Apostolicall saying It is better to marrie than to burne 1 Cor. 7.9 If then Nunnes are subject to
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
Jewes therefore simply to take an oath upon their Thora is not to play the Jew but a Christian may as lawfully doe it as to sweare upon the Gospels or any other part of the divine Scriptures 2. Dare favorem errori Iudaeorum c. To give way or shew favour unto the errour of Jewes is sinne but a Christian swearing upon the Thora should give way unto the Jewish errour Ergo. Answ. To sweare upon the Thora where any scandall or offence may grow unto the weake or any occasion of hardning to the Jew it is unlawfull yet this sheweth not but that where no such danger is simply so to take an oath is not unlawfull 3. To make this a lawfull act then for a Christian to take an oath upon the Jewes Thora these things must be considered 1. If he sweare upon it not as upon any other booke of the same contents that is comprehending the five bookes of Moses but as it is a monument of the Jewes bound up in silke and laid up in their Synagogue so is it not lawfull because to be addicted to such superstitious observations is sinne 2. Though there be no difference betweene their Thorah which is written in Hebrew and our Pentateuch in Latine or English in respect of the substance but one indifferently may lay his hand upon the one or the other for there is no difference of languages before God yet if a man make difference in his owne opinion thinking the one not as lawfull as the other herein he should offend doing against his owne conscience 3. Or if an Hebrew should require a Christian to sweaâ—e upon his Thorah rather than upon the Gospels it were not lawfull for hereby we should confirme him in his errour 4. Or if one Christian should require another to sweaâ—e rather upon the Jewish Thorah than upon the Gospels it were not safe so â—o doe because such an one giveth occasion of suspition that he doth not firmely and stedfastly beleeve the contents of the Gospell 5. But if a Christian of himselfe without any such motion made by another doe willingly take his oath upon the Thorah either of necessity because there is no other booke of Scripture present or because he maketh no difference betweene one booke of Scripture and another he may doe it lawfully so it be done without offence unto others Sic Tostat. quaest 16. QUEST XXIX That it is not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe BUt though a Christian may sweare upon the Jewes Thora the former considerations being observed yet is it altogether unlawfull for him to sweare either upon Mahomets thigh which is kept as an holy relique among the Saracens and Turkes or upon their Alcaron 1. The first is evident because this being a morall precept to sweare by the name of God only and not by the name of any strange gods bindeth all beleeving people for ever now to sweare by Mahomets thigh is to sweare by a strange god and therefore it is unlawfull as well for the Jew as the Christian to take such an oath seeing they are both bound to keepe the morall precepts and Commandements Tostat quaest 19. 2. The other also is unlawfull as it may thus be shewed for an oath is made three wayes either 〈◊〉 God alone without any other externall signe or symboll which is a lawfull and sufficient oath or by the creature alone which is an unlawfull oath for so the glory which is onely due unto God should be given unto the creature or by God and some creature together with reference unto God as when in taking an oath the hand is laid upon a booke But such a creature is used as an externall symboll in an oath as in quo nihil est mendacii wherein there is no lye and it must immediat è nos ducere in cognitionem Dei bring us immediatly to the knowledge of God therefore we lay not our hand upon a stone because it hath no instruction in it as a booke hath But the Gospell hath both these properties there is no falsehood or untruth in it and it doth bring us immediatly and directly to the knowledge of God The Turkes Alcaron hath neither for both it containeth many falsehoods fables and untruths and it can never bring us to the knowledge of the true God having many errours in it So then a Christian taking his oath upon the Alcaron thereby should confesse all to be true which is there contained and so blaspheme God and beside give great offence unto Christians and so secondly his brethren therefore it were better for a Christian to chuse rather to dye than to take such a blasphemous oath Tostat. qu. 20. The like judgement is to be given of the Jewes Talmud which containeth many fables and blasphemies against Christ. And for the same reasons before alleaged even a Turke or Saracen sinneth in taking an oath upon Mahomets thigh though he directly make it not God because he useth such an unholy superstitious and abominable thing in taking of a sacred oath likewise he offendeth in swearing upon his Alcaron which containeth abominable lies and the same most pernicious even concerning the end of all our happinesse in blessednesse in the next world which their Alcaron placeth and maketh to consist in the carnall pleasures of eating and drinking and the use of women Tostat. quaest 21 22. QUEST XXX Why three feasts are only named wherein they had more Vers. 14. THree times thou shalt keepe a feast unto mee in the yeere 1. They had divers other festivall dayes beside these three which are here named the Pasch called the feast of unleavened bread Pentecost named the feast of first fruits and the feast of Tabernacles called here the feast of gathering fruits in the end of the yeere which said three feasts are not named because they were more strictly observed than the rest for the Sabbath was more straitly kept wherein it was not lawfull to kindle a fire Exod. 35.3 nor consequently to doe any worke about preparing of their meat neither in the feast of reconliation was it lawfull to doe any worke at all Levit. 23.28 whereas in other feasts only servile workes are forbidden and in the feast of the Passeover such workes as were about their meat and drinke were permitted Exod. 12.16 But therefore are these three feasts named because in them onely the people were bound to come up before the Lord. 2. And these three were speciall feasts above the rest for these causes 1. Because in them onely the people were required to appeare before the Lord. 2. Speciall oblations were offered in these feasts In the Passeover was offered a sheafe of the first fruits Levit. 23.10 in the feast of Pentecost they presented the first fruits of their wheat harvest faire flower baken with leaven Levit. 23.17 And in the feast of Tabernacles they were commanded to make them boothes of boughes ibid vers
an inheritance upon him Ferus 2. Posset absque praemii ullius promissione praeciperâ— c. God might if it pleased him command without promise of any reward for he is debter unto none and when we have done all which we can wee doe no more than our duty but God to stirre up our dulnesse propoundeth ample and large promises Marbach 3. And these blessings of plenty health fruitfulnesse long life are here mentioned because they should acknowledge God the Author and giver of all these blessings which the Idolators asked of their Idols Gallas 4. First God promiseth to blesse their increase and store their bread and water both to give them abundance and to blesse the use thereof unto them for otherwise without Gods blessing abundance will soone come to nothing and because plenty is nothing without health Secondly he saith he will take away all sicknesse then because all this would not availe if they had no heires it is added that none should be barren and beside long life is promised for to enjoy these things but a short time were no perfect blessing and lastly victory is promised over their enemies for all these blessings had little helped unlesse they might have had quiet and peaceable possession of the land Ferus QUEST XLVII What is understood by the hornets Vers. 28. I Will send Hornets c. 1. Some doe understand this literally that as God sent frogs and lice upon the Egyptians so against the Canaanites he armed waspes and hornets to shew his power quod per minuta animantia suis auxiliatur that he can helpe his by weake and small beasts Theodoret. So also Procopius giving this note Deum à coelo de improviso suis missurum auxilium That God of a sudden can send helpe unto his out of heaven So also Cajetan Simler Calvin Gallas Pelarg. But Augustines reason may here be urged against this sense Non hoc logimus factum c. Wee doe not reade any such thing to have beene done neither in Moses time under Iosua the Judges or the Kings that hornets were sent against the Canaanites only the booke of Wisdome hoc dicit impleâ—um saith this was fulfilled chap. 12.8 Thou sendedst forerunners of thine host the hornets to destroy them by little and little But this may also be understood of that feare and terrour which God did smite the Canaanites with before the comming of Israel 2. R. Abraham and Aben Ezra by hornets understand a certaine disease which did consume the Canaanites where they hid themselves in their caves But the text saith that these hornets drave them out not that they wasted and consumed them 3. Pellican maketh a metaphoricall sense Ita attonitos eos reddam ut etiam vespae siat â—is superiores I will so astonish them that even flies and waspes shall be able to overcome them c. But Ioshua found the contrary when he was discomfited and fled before the men of Hai that he had not to deale as with flies and waspes 4. Therefore I prefer Augustines sense Vespae istae aculei timoris intelligendae sunt c. These waspes or hornets are to be understood to be those prickes of minde and terrours which made the Canaanites give place to the Israelites So also Lyranus saith they were Anxietates animi eos pungentes tanquam aculei Perplexity of minde which pricked them as sharpe pricks And this to be the meaning the former verse sheweth I will send my feare before thee vers 27. the accomplishment whereof is declared Iosh. 24.12 I sent my hornets before you which cast them out before you the two Kings of the Amorites not with thy sword c. that is the feare which God sent upon them not their sword discomfited them Iunius Piscator As Rahab confesseth When we heard it our heart did faint and there remained no more courage in us Iosh. 2.11 So also Borrhaius 5. Rupertus maketh this allegoricall sense by the hornets Quos scimus de aquino stercore nasci c. Which wee know to be bred out of dung are to be understood those base and contemptible meanes whereby God overcame the power of Satan c. He meaneth the Apostles who were counted as vile and base whereby the Gospell of the kingdome was published and propagated But the former sense is to be insisted upon as the most fit and consonant to the Scripture QUEST XLVIII Why God did not cast out the Canaanites all at once before the Israelites Vers. 29. I Will not cast them out from thy face in one yeere 1. No nor yet in 400. yeeres were they all cast out till the reigne of David and Salomon which the Lord did for divers causes one is here expressed lest the land should have growne to a wildernesse if it had beene dispeopled all at once and so husbandry and tillage would have beene neglected Gallas And the wilde beasts in the solitary places would have increased as Wolves Lions Beares which would have beene a great annoyance to the people Tostat. qu. 84. 2. Another cause was for their rebellion and murmuring for the which they were punished to wander up and downe in the wildernesse 40. yeeres Simler 3. Eorum culpae imputandum est c. It is to be imputed to their owne fault that the Canaanites were no sooner cast out because they were slothfull and negligent therein themselves as Ioshua telleth them If yee goe backe and cleave to the rest of these nations c. and shall make marriages with them know for a certaine that the Lord your God will cast ouâ— no more of these nations from before you c. Calvin 4. Neither would God cast them out all at once Vt essent qui peccantes arguerent ut â—rudirit in eis Israel That there might be some which should correct those which sinned and that Israel might be nurtured by them Rabanus For God used those nations as whips and scourges for his people when they fell away from him as he stirred up the King of Canaan against them Iud. 4. 5. Another reason was that the people might have some alwayes to exercise them that they should not be given over to sloth and idlenesse but be trained up in warre this cause is touched Iudg. 3.1 That he might prove Israel by them as many as had not knowne the warres of Canaan Marbach Pellarg But this reason is not mentioned here Ne impatientia defecissent c. Lest they might through their impatience have fainted Lippom. 6. And further God would not Vt citra praelia dominium terrae acquirant That they should without battell get the dominion of the land for those things which are hardly gotten we doe the more set by Pracopius 7. Hoc etiam utile fuit ad cohibendum eorum praceps defiderium This was also profitable to stay their preposterous desire that they should wait the Lords leisure and thinke not all at once to have their desire Like as now many wish
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
sint lapides vel capienda sit quaedam duorum nominum quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed
Chapter somewhat would be briefly touched concerning the difference betweene this golden Altar which Moses made and that which Salomon erected 1. Some thinke that Salomon made a new Altar of incense as Comestor Tostat. qu. 16. in cap. 6. 1. Reg. because this was made of Shittim wood but Salomons of Cedar But Ribera answereth that it is not said that Salomon made the golden Altar of Cedar but onely covered it with Cedar 1 King 6.22 that is enlarged it lib. 2. cap. 8. de Templ 2. But Beda and Lyranus are farre wide who thinke that Salomon made the Altar of incense of stone which was covered over with Cedar Osiander The text before alleaged is evident that it was of Cedar there is no mention made of stone 3. Iunius his opinion is that it was the same Altar and readeth thus Obduxit altare Câ—drinum He laid over the Altar of Cedar not with Cedar but gold as it followeth ibid. v. 22. but the Altar which Moses made was of Shittim wood the Cedar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enrit seemeth then they were two divers kinds of wood 4. Ribera therefore thinketh that 〈◊〉 first did enlarge the golden Altar with Gods 〈◊〉 and then covered it with gold so that it was the same Altar but enlarged So also Borrhaius For the words of the Text are he covered the golden Altar with Cedar and Iosephus writeth evidently that Salomon did build a new brazen Altar but of making a new golden Altar he maketh no mention Ribera ibid So some things were made new by Salomon as the brazen Altar and the brazen sea or lover ten golden candlesticks ten tables 2 Chron. 4. Some things he only beautified and enlarged as the Arke over the which he made two Cherubims beside those upon the Mercie seat 1 King 6.23 Likewise he enlarged the Altar of incense for one Altar might serve to burne incense upon though for other services the number of vessels and instruments was increased according to the proportion of the Temple which was larger than the Tabernacle QUEST XV. Whether it were lawfull to number the people and wherein David offended Vers. 12. WHen thou takest the summe of the children of Israel c. 1. Simply then it is not unlawfull to number the people which may be done upon two necessarie occasions as when either a publike collection is to be made of tribute or subsidie money unlesse account should be taken the burthen should lye upon a few and others should escape Againe when any great warres are taken in hand it is fit that the people should be mustered that choice may be made of such as are fit for warre Tostat. qu. 9. 2. But then Davids example will be objected with whom God was offended for the numbring of the people To this divers answers are made 1. Augustine thinketh David did evill therein to number the people quia Deus non jusserat because God commanded him not But this is no sufficient reason for then it should be unlawfull for Princes now to number the people they having no speciall warrant from God 2. Simlerus saith that God was angrie with David because non curavit Domino persolvi tributum hee did not cause this tribute here appointed to bee given unto God So also Beda But this was not the cause neither for neither did Moses when he numbred the people which he did thrice Exod. 38. Numb 10. and 26. Neither is it like that David was so ignorant of the Law 3. Oleaster maketh this the reason because the Lord promised to multiply the seed of Abraham as the starres of Heaven and the sand of the sea without number therefore he was angrie whensoever they were numbred But by this reason they should never have beene numbred at all rather this might tend to Gods glorie in seeing by the numbers of the people how the Lord performed his promise 4. This rather was the cause of Gods indignation because David numbred the people for an evill end ad gloriam suam for his owne glorie to rejoyce and as it were to put confidence in their multitude Tostat. qu. 9. Therefore Haec sive superbia sive temeritas sive ingratitudo this either pride or rashnesse or ingratitude was severely punished Calvin QUEST XVI Whether this collection of money were commanded only at this time or were to continue WHen thou takest 1. Some thinke though here be no certaine time expressed when this account of the people should be taken whether everie yeare or everie fifth yeare as the ancient Romans used to doe yet this is certaine that whensoever the people was numbred this summe of halfe a sicle of everie one was collected Simler Lippoman thinketh also that they were often numbred ut gratia Dei agnosceretur c. that the grace and goodnesse of God might bee acknowledged in multiplying his people And it is the received opinion of the Hebrewes that this precept for the collection of this summe was perpetuall and anniversarie toward the charge of repairing the Tabernacle and maintaining of the sacrifices and other services So also Calvin in 17. Matth. vers 24. 2. But Iunius opinion is more probable with whom agreeth Beza annot in Matth. 17.24 that this was a precept only for this time and not to continue afterward which he confirmeth by these reasons 1. From the end and use of this money which was to acknowledge their late redemption and deliverance out of the bondage of Egypt 2. Moses himselfe did not exact this summe when hee numbred the people againe Numb 1. and the third time Numb 26. 3. This money was not to be spent in the sacrifices which were consumed but in the worke of the Tabernacle which was permanent and remained and so it was as a memoriall for them before the Lord vers 16. And of this money now collected which came to 100. talents of silver and 1775. shekels were made the sockets of the Sanctuarie and of the veile the hookes also and the fillets of the pillars Exod. 38.26 27. So that the end of this collection being extraordinarie and for this time only toward the building of the Tabernacle and the instruments thereof it was not to be perpetuall 4. And if this proportion had beene perpetually to be observed for everie one to pay halfe a shekel toward the Tabernacle Nehemiah would not have appointed another rate that everie one should pay the third part of a shekel by the yeare toward the service of Gods house Nehem. 10.32 3. But this further may be added though this manner of collection was not enjoyned as ordinarie and perpetuall yet upon the like occasion as to repaire the ruines of the Temple they might raise Moses tax upon the people as Ioash did 2 Chron. 24.9 which was upon the like extraordinarie occasion which ceasing the collection also was intermitted as Ioash said to the Priests that having received money of the people yet were slacke to repaire the decayed places of the Temple
one day after another which he proveth by these reasons 1. Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were
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
make any such ditch or trench Tostat. qu. 34. 2. Who therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not
they saw a few for examples sake to be punished among such a great multitude 3. They which were penitent it is like kept them within sorrowing for their sinne the busie-bodies and carelesse people went up and downe in the streets whom the Levites as they met killed QUEST LXXI Why nonâ— came unto Moses but only of the tribe of Levi. Vers. 28. SO the children of Levi did c. 1. Some thinke that others which feared God in the campe might joyne themselves also unto the Levites who might be spared Gallasius But the text saith vers 26. that they were all Levites that came unto Moses there were none then but of Levi to whom Moses gave this thing in charge 2. Calvin saith Credibile est Levitas nominatim fuisse vocatos It is credible that the Levites were called by name which is the cause that none of any other tribe came But Moses proclamation was generall Who so pertaineth to the Lord let him come unto mee 3. Therefore this rather may be the cause why none of any other Tribe came though it is not to bee doubted that some among them feared God and were not polluted with this sinne of idolatry yet because they were not many of a Tribe it is like being ashamed of their paucity and small number they did forbeare to shew themselves likewise this was done singulari Dei consilio tractu by the singular counsell and instinct of God who drew the Levites unto him and put it in their minde to come that because the Lord had already appointed them for the Priesthood voluit Deus aliquo singulari facto eos reddere sacerdotio dignos God would by some singular fact make them worthy of the Priesthood and that by their zeale Aarons fall might be somewhat covered Simler And by this meanes eluitur infamia ipsi Levi posteris inusta c. that blot and infamy is done away which did cleave unto Levi and his posterity for the slaughter of the Sichemites for the which he received a curse of Iacob in stead of a blessing which curse is now taken away and they are rewarded and honoured of God for this their zeale for the which Moses pronounceth a blessing upon them Deut. 33.8 Gallas QUEST LXXII Of the number of them which were slaine whether they were three thousand or twenty three thousand as the vulgar Latine readeth Vers. 28. ABout three thousand men 1. The vulgar Latine text readeth after some copies which Lyranus and Tostatus follow 23. thousand after other triginta tria millia 33. thousand as Vatablus and Osiander set downe the Latine text which oversight of the Latine Translater is diversly defended 1. Some thinke that the Hebrew text making mention but of three thousand meaneth the principall only which were slaine the Latine in the number of 23. thousand comprehendeth the number of the whole 2. Rab. Salomon thinketh that there were divers slaughters of the people some died of drinking the bitter water others were slaine by the Levites and some were smitten and plagued of God and that all these are summed together in the number of 23. thousand those which the Levites only killed were three thousand So also Ferus But if all this should be granted yet cannot the Latine Translater be excused in setting downe 23. thousand whereas three thousand only are named in the originall 3. Tostatus alleageth that whereas the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cishlosheth as three thousand the first letter caph which is used for a note of similitude may here stand for number of twenty But he himselfe misliketh this answer because neither is it the use of the Hebrewes to set downe their numbers by letters the Greekes and Latines doe and beside the Latine text doth expresse here a note of similitude quasi as it were or about 23. thousand 4. Wherefore Tostatus resolute answer is that in this place the Hebrew text is corrupt and that the Latine is the truer as the Talmudists themselves confesse that in fifteene places the Hebrew text is corrupt per errorem scriptorum by the errour of the Writers But this is a very absurd shift rather than they will acknowledge any errour oâ— oversight in the Latine to lay the fault upon the originall 1. Both the Septuagint and Chalde doe reade in this place three thousand which translations are more ancient than the Latine therefore in the originall the errour is not 2. There may be some scapes in the originall by the ignorance or negligence of the Writers as in the mistaking of a letter or such like but to put in one word for another both of unlike signification and sound cannot be the Writers errour as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelosheth signifieth three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geserim twenty there is no affinity betweene these words 3. The Latine translation hath many such like scapes as Gen. 8.4 whereas the Hebrew hath the seventeenth day of the moneth the Latine readeth the seven and twentieth and many such places may be noted in the Latine which cannot be justified as is elsewhere shewed at large As therefore it erreth in one place so it may be subject to errour in another 4. And how should the Latine text come to be privileged from errour the writings of the Prophets only which were directed by the Spirit of God have that privilege but the Latine Translater had not a Propheticall spirit 5. The Hebrew is more ancient than the Latine and the Latine is translated out of the Hebrew fountaine and the Jewes have beene most carefull to preserve the originall copies pure therefore in all likelihood the Latine is more subject to corruption than the Hebrew 2. Wherefore the ingennous modesty rather of those Popish Writers is here to be commended which confesse the Latine text here to be corrupted as Montanus who hath herein amended the Latine and Cajetanus Vatablus Lippom. Whereof this is an evident argument because the Latine copies disagree some have triginta tria millia 33. thousand some viginti tria â—3 thousand as is before shewed some tria millia three thousand as that which Montanus followeth in the great Philips Bible QUEST LXXIII How the Levites are said to consecrate their hands Vers. 29. COnsecrate your hands unto the Lord c. 1. The Latine Translater readeth Consecrastis manus Ye have consecrated but it being put in the imperative moode consecrate yee sheweth that these words were spoken not after the slaughter was made but either before to incourage the Levites Vatablus Calvine Cajetane or while they were in the act doing Moses by these words animated them Iunius 2. By consecrating their hands 1. Tostatus understandeth that as in their consecration their right thumbes and toes were anointed with bloud so now by shedding of bloud they should be consecrate and as it were initiate in the Priesthood 2. But the meaning is nothing but this that this their service should be instar sacrificii acceptable to God
grandem fieri jacturam populi Wee see by this place that the people are in great hazard by the long absence of the governour Lippom. Let idle Pastors and secure Non-residents remember this how that the wolfe will spoile the flocke when the Pastor is gone therefore Saint Paul exhorteth the Elders of Ephesus to take heed of themselves and the flocke because he knew that after his departure grievous wolves would enter not sparing the flocke Act. 20.29 2. Observ. Men are then unthankfull when their good is intended and procured FUrther herein is noted their great ingratitude that while Moses was occupied in receiving lawes for them for their good they go about to make an idoll so as Chrysostom noteth The Jewes the same night sought to take Christ when he instituted his last Supper for their comfort The people here renounce Moses even when he was most carefull for their good Oleaster 3. Observ. Excesse in eating and drinking maketh men forget God Vers. 6. THey sate them downe to eat and drinke and rose up to play Which sheweth that gluttonie and drunkennesse is the mother of play and wantonnesse as Gregorie noteth Cum corpus in refectionis delectatione resolvitur cor ad inane gaudium relaxatur While the bodie is too much delighted in outward refection the heart is let loose to vaine rejoycing Pelarg. So the Apostle saith Be not drunke with wine wherein is excesse but be filled with the Spirit the filling with wine maketh us emptie of Gods Spirit 4. Observ. Against prodigall expenses in superstition and vanitie Vers. 3. THey plucked from them their golden earings Here appeareth the right guise of superstitions men that are very sparing in setting forth the true service of God but are most lavish in decking their idols as many adulterers doe suffer their wives and children to want being most prodigall in maintaining their harlots Simler They also are here noted which upon their vanities can bestow whatsoever as in playing at dice and cards and such like but are verie sparing in workes of charitie as giving to the poore Oleaster 5. Observ. The force of the Saints praiers Vers. 10. LEt me alone Wee see what force is in the prayers of the Saints whereby the Lords hands are as it were tied and bound from smiting Dei potentiam servi praeces impediebant The servants prayers hindred the Lords power Hierom. Ligatum habent sancti Dominum ut non puniat nisi permiserint ipsi The Saints have the Lord bound that he cannot punish unlesse they will Bernard So the Apostle saith The prayer of the righteous availeth much if it be fervent Iam. 5.16 6. Observ. Not to be rash in anger OLeaster further doth thus collect here that as God without Moses consent would not exeicise his fierce wrath upon the people so men in their anger should consult with their friends not as Rehoboam who refused the aduice of his prudent counsellers 7. Observ. Of the commendation of fasting Vers. 19. HE brake them in peeces c. Ambrose hereupon thus noteth Tabulas legis quas accepit abstinentia conteri fecit ebrietas The tables of the law which abstinence and fasting received drunkennesse caused to bee broken that is as soone as Moses saw the riot and excesse of the people through anger he brake them Sterilitatem matris Sampson vini abstinentia faecundavit Annam non manducantum exandivit Deus Abstinence from wine made Sampsons mother fruitfull and God heard Anna absteining from meat c. And our blessed Saviour saith This kind goeth not out but by prayer and fasting 8. Observ. No respect of persons to be had in regard of Gods glorie Vers. 21. ANd Moses said to Aaron Calvine here giveth this good note that Moses the question being of Gods worship non minus fratri suo germano parcere c. doth no more spare his owne brother then if he had been a very stranger there must bee no respect had of friendship kinred acquaintance when Gods glorie commeth in question as the Levites afterwards sheathed their swords even in their owne sonnes and brethren So the Apostle saith Have not the faith of our glorious Lord Iesus in respect of persons Iam. 2.1 9. Observ. Not to put off the fault to another whereof our selves are guiltie Vers. 22. THou knowest this people Aaron putteth off the fault from himselfe and laieth it upon the people Hic est pernitiosus iam inde ab Adam in nobis inveteratus mos c. This pernicious error even from Adam is growne into a custome to transferre the fault upon another Lippoman for so did Adam turne it to Eve 10. Observ. Mercie and justice to be tempred together Vers. 27. SLay every man his brother Videmus in Mose duo contraria c. We see two contrarie things in Moses mercie and judgement mercie in his praying for the people and justice in commanding the idolaters to be slaine Ferus which two being joyned together in Governours Civill and Ecclesiasticall doe make a pleasant and sweet harmonie as the Prophet David saith Psal. 101. I will sing mercie and judgement unto thee O Lord I will sing 11. Observ. We must go on in our calling though we see others punished before us Vers. 24. GOe now therefore bring the people c. Though the Lord did respite the peoples further punishment yet he would not have Moses be negligent in that charge which was committed unto him Etsi vult populum punire tamen nobis pergendum est in nostromunere Although God intend to punish his people we must goe on in our dutie Simler So when the plague was begun in the host Moses bid Aaron take his censer and so hee censed betweene the dead and the living and the plague staied Numb 16. CHAP. XXXIII 1. The Method and Argument IN this Chapter is set forth the reconciliation of God with his people wherein first the preparation to this reconciliation goeth before to vers 12. then the manner of the reconciliation followeth to the end of the Chapter 1. In the preparation 1. There is shewed on Gods behalfe how first he telleth Moses that although he would bring them into the land of Canaan yet hee will not goe with them himselfe vers 1 2 3. and the effect that followed the sorrow of the people vers 4. Secondly the Lord chargeth them to lay aside their good raiment vers 5. and the people obeyed vers 6. 2. On Moses behalfe he to shew that the Lord was departed from them the more to humble them pitched his tent without the host vers 7. 3. On the peoples part is described their humilitie in looking toward Moses and worshipping toward the Tabernacle with the cause that moved them Gods presence there in the cloud and his talking with Moses to vers 12. 2. The manner of the reconciliation followeth 1. The reconciliation it selfe is set down 1. With Moses reasons taken from Gods favour toward him vers 12. from his covenant with
their glorious garments such as they received of the Egyptians with other jewels of gold and silver when they came out of Egypt chap. 3.22 Tostat. quaest 7. So also Burgens Nullus ex more indutus est cultu suo None of them was decked in apparell as they used to be Depositis ornamentis lugubri habitu incedebant Having laid aside their ornaments they went in mourning weeds Iun. Pelarg. QUEST VI. Why in publike repentance they used to change their habit Vers. 4. THey sorrowed That is they put on sackcloth and mourning garments not as though true repentance consisted in the change of the outward apparell for the Lord saith by his Prophet Rent your hearts and not your garments Ioel 2. but the externall signes of repentance are profitable also and not to be neglected for these causes 1. That by these signes Conspicuum fiat eos vete peccatum suum agnoscere That by these outward arguments it may appeare that they do truely confesse their sinne Lippom God will have fructus cum arbore the tree with the fruit the tree is the penitent and contrite heart the fruit outward confession and humiliation Ferus 2. Because men by their sinne doe not onely provoke God but offend men it is requisite that as in their heart they doe humble themselves before God so they should by their outward behaviour give satisfaction unto men Ferus And so ignominia partem ultro subire inter homines c. willingly undergoe some shame among men in condemning themselves 3. It is profitable also for the good example of others ut alias ad imitationem provocent to stirre up others to imitate the like Calvin 4. I is infirmitas nostra sublevatur By these outward signes of repentance our infirmitie is helped Gallas and our sorrow and repentance thereby increased 5. Reales sunt quadam preces The humble habit and gesture of the bodie are certaine reall prayers whereby wee are stirred up more earnestly to intreat pardon at Gods hand Simler QUEST VII VVhy the Lord thus spake unto Moses Vers. 5. FOr the Lord had said 1. Tostatus opinion is that this here is inserted by way of anticipation because Moses delivered this unto the people after his comming downe from the mount the second time because at the same time Moses moved his Tabernacle without the campe which was after his second comming downe for it is called heere the Tabernacle of the Covenant vers 7. because the tables of the Covenant were there kept which Moses had not yet received for the first tables were broken Contra. 1. At Moses second comming downe the people were reconciled for Moses brought the tables of the law which was a signe of reconciliation betweene God and his people therefore it is not like that then so long after the people put off their rayment in signe of repentance 2. Neither is it like their sorrow and repentance was so long deferred 3. And as unlike it is that then Moses removed his Tabernacle which was a signe unto the people that God would not dwell among them when the Covenant was renued and the tables new written 4. Neither is it called the Tabernacle of the Covenant as the Latine Interpreter readeth but ohel mogned the Tent of the Congregation 2. Some thinke that this is here rehearsed concerning the peoples laying aside of their costly apparell and the removing of Moses Tent per recapitulationem by recapitulating supposing these things to have been done before Moses went up into the mount their reasons see before quest 2. where they are propounded by Tostatus as though he inclined to that opinion but qu. 8. upon this chapter he seemeth rather to be of opinion that here an anticipation of the storie is to be admitted a narration of that before which was done after and not a recapitulation a setting downe after of that which was done before But the historie is not prevented in this place as is shewed before so neither is it deferred for all this here rehearsed could not be done in the space of one day which must be admitted if these things were done before Moses went up againe unto God which was the verie next day after the slaughter of the people by the Levites chap. 32.30 3. Cajetanes opinion is that Moses was at this time with God in the mount Et quod rursus de monte descenderit And that he came downe againe from the mountaine and told the people these things But at Moses second going up to the mount to receive the second tables he continued there fortie daies and fortie nights and eat nothing Deut. 9.18 during that time he came not downe 4. Wherefore this was some other going up of Moses unto God though not into the thicke cloud beside his second solemne going up for the second tables so that Moses went unto God and returned to the people againe before he was called up and bid to bring other tables of stone with him like to the first chap. 34.1 And then this historie is not transposed but things are set downe in that order wherein they were done See before quest 2. QUEST VIII In what sense the Lord saith I will come upon thee whereas he said before I will not go up with thee Vers. 5. I will come suddenly upon thee and consume thee 1. Some thinke that this is spoken comminatoriè by way of threatning promittet se manifestare eis in mala eorum hee promiseth to shew himselfe unto them but to their hurt Hugo de S. Victor That as he denied before hee would go up with them that is to shew his comfortable presence among them now he will come upon them with indignation Gallas Although I have spared thee semper tamen non parcam yet will I not alway spare thee Ferus But if indeed the Lord did here threaten certainly to be revenged of them he would not presently have called unto them for repentance bidding them to put away their costly rayment 2. Therefore Lyranus thinketh that these words are uttered also comminatoriè in threatning manner but with condition of their repentance that then he would not destroy them as the destruction of Niniveh was so conditionally threatned But this is no commination but a repetition only of that which the Lord had denounced before vers 3. 3. Some thinke that these words are uttered propheticè prophetically Rabanus of the day of judgement wherein they shall certainly be judged for their sinne Gloss. interlin Of the Babylonian or Romane captivitie So also Burgens Semel ascendit Dei filius incarnatus c. Once the Sonne of God incarnate came among them and utterly destroyed them So also Ferus But the Lord speaketh of the time present of his comming unto them now inbringing them to the land of Canaan as appeareth vers 1 2. 4. Therefore others thinke that these words are delivered not comminatoriè by way of commination sed cammonitorie by way of admonition as Chrysostom observeth Hostes. qui
as a reason of his presence which the Lord had alleaged before as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the
face was glorious as S. Paul also calleth it the glory of Moses countenance 2 Cor. 3.7 So also reade the best Interpreters Vatab. Montan. Paguin Oleast Iunius QUEST XLVIII Why it pleased God to give such great glorie unto Moses countenance NOw it pleased God to print such a majesty and shining glory in Moses countenance for these reasons 1. God did bestow this gift upon Moses as a speciall signe of his favour and love toward him 2. By this the people might be assured that the Lord had heard Moses prayers and that he would renue his league with them and take them into his protection 3. And by this meanes Moses should be had in greater reverence and reputation with the people Tostat. quaest 25. Simler 4. This was done also ut lex illa valde honorata crederetur c. that the Law it selfe should be held to be glorious and honourable the Minister whereof was so glorious Tostat. 5. Thereby was signified also the inward illumination which Moses had whereby he was able to shine unto them in purenesse of doctrine 6. It also shewed what the righteousnesse of the Law is onely a shining of the face that is of the externall works before men it cannot afford the inward and spirituall justice in the sight of God Simler 7. Rupertus by these second tables which Moses brought downe with such great glory understandeth the glory of the Gospell But because the Apostle setteth the glory of the Gospell against the glory of the Law and sheweth that in respect of the exceeding great glory of the Gospell the Law was not glorious at all 2 Cor. 3.10 I rather preferre Origens elegant collection Nihil in lege gloriosum habet Moses praeter solam faciem That Moses had nothing glorious in the Law beside his face his hands were leprous by putting them into his bosome his feet also had no glory he being bid to put off his shooes and so by that ceremony he was to deliver over the spouse unto another But in the Gospell he appeared in the mount with Christ totus glorificatus all glorified c. Thus Origene elegantly sheweth the preeminence of the Gospell before the Law 8. Ambrose sometime thus applieth it Vultus patris filius The countenance of the father is the sonne and so maketh Moses a type of Christ who is the glory of the Father But that application is more proper Vultus Moses fulgor est legis fulgor autem legis non in litera sed in intellectu spirituali The countenance of Moses is the brightnesse of the Law the brightnesse of the Law is not in the letter but in the spirituall understanding which was hid from the Jewes QUEST XLIX Why Moses face shined more now at Moses second being in the mount than before 1. SOme give this reason why Moses face did shine now at his second being with God rather than at the first time because then Moses had not tam claram cognitionem such cleere understanding and knowledge of God as now which is signified by the shining of his face Lyran. 2. Rab. Salomon saith that by the laying of Gods hand upon Moses face it became bright and shining but Moses sight was hindred by that meanes from seeing Gods great glory and it was not the hand of that glorious body which appeared to Moses but some mist or cloud that was cast before Moses as is shewed before chap. 33. quest 51. 5. Gallasius saith it was illustre testimonium familiaris illius communicationis c. a most cleere testimonie of that familiar communication which Moses had with God But Moses had familiar conference with the Lord before for he spake unto him face to face chap. 33.11 4. Lippoman Ex longa collocutione conversatione cum Deo assecutus est c. Moses obtained this by his long conference and conversing with God But Moses had stayed as long before with God forty dayes and forty nights 5. Therefore the reasons rather are these 1. This glory was given him ad honorem legis for the honour of the Law but the first tables were broken and therefore it was not to be given then but now for the honour of these tables which should remaine 2. Moses had desired that the Lord would give them preeminence before all other people which notably appeareth in this dignity conferred upon Moses their Governour which never any had before 3. But the speciall efficient cause of this glory was ex visu Domini by the sight of the Lord Moses had now a more cleere sight of Gods glory than before Tostat. qu. 25. as things which the beames of the Sunne beat directly upon seeme also to shine Simler Oriente die rubet terra iraceo colore perfusa When the day ariseth the earth seemeth to shine red as with saffron colour and precious stones give a bright hue to those things which are next them Ambrose So that glorious body which Moses saw lightened also his face And the holy Apostle alluding hereunto saith We all behold as in a mirror the glory of the Lord with open face and are changed into the same image 2 Cor. 3.18 So Moses face was changed into the image of that great glory which he saw in the mount QUEST L. Why the people were afraid to come neere Moses Vers. 30. THey were afraid to come neere him 1. The cause of this feare of the people was partly necessary in respect of their weaknesse and infirmity because they were not able to behold Moses face for the glory thereof as the Apostle noteth 2 Corinth 3.6 2. It was partly voluntary they would not come neere him for reverence sake taking that light and brightnesse for some divine thing Tostat. qu. 26. 3. Moses shining countenance was the rather a terrour to the people peccati nuper commissi sibi conscio being guilty in themselves of that sinne which they had lately committed Simlerus 4. The people also were hereby admonished ut quiddam altius lege requirerent that they should seeke for somewhat higher than the Law Gallas 5. And this further may be considered hanc illis dedecoris notam fuisse inustam c. that this was a marke of ignominie set upon them that by their sinne they had so farre separated themselves from the glorious presence of God that they were not able to indure the countenance of his servant Calvin 6. And herein appeareth a manifest difference betweene Moses and Christ the Law and the Gospell Contrarius splendor faciei Christi in qua amabilis gratia refulget The brightnesse of Christs face is contrary wherein amiable grace shineth Borrhaius QUEST LI. Whether Moses covered his face before he spake to the people or after Vers. 33. SO Moses had made an end of communing with them and had put a vaile upon his face 1. Calvin thinketh that first Moses talked with the people but he was constrained sermonem abrumpere populi discessu vel fuga to breake off his
such like but in these cases the partie was uncleane sometimes onely to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the
signification of this tree 43. qu. What lawes and ordinances the Lord here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave
Cor. 7.3 they must be the one addicted and obliged only to the other 4. Ambrose againe excuseth this marriage of Abraham with Hagar by the mystery in it as it is expounded by S. Paul Galat. 4. quod ergo putabas esse peccatum advertis esse mysterium that which you thought was iniquitie appeareth to be a mysterie Contra. A mysterie we admit according to the Apostles collection in Abrahams marriage with Hagar but that giveth no liberty or immunity unto it for so theft might be excused because the suddennesse of Christs comming to judgement is likened to the comming of a theefe in the night neither is it therefore a thing excusable to play an unrighteous steward because Christ draweth a parable from thence Luk. 16. 5. Augustine further saith sufficiendae prolis causa erat uxorum plurium simul uni viro habendarum inâ—culpabilis consuetudâ— he calleth it an inculpable custome for one man in those dayes for procreation sake to have many wives He excuseth the multiplicity of wives by the custome of those dayes though the use bee now otherwise like as sometime among the Romans it was counted a hainous thing tunicas habere talares vâ—l manicata to weare sleeved or side gownes but now for a man of honest condicion not to have such is counted a shame c. Contra. Indeede indifferent things such as are the formes and fashions of apparell may be changed and sometimes held lawfull sometimes uncomely according to the divers customes of times but that which is simply unlawfull by no custome can be made lawfull that which is evill whatsoever the custome is ought not to be followed the Scripture herein giveth us a rule not to follow a multitude to doe evill Exod. 23.2 2. Neither doth it yet appeare that there was any such custome among the faithfull in Abrahams time to couple themselves to more than to one wife 3. Chrysostome of this very customâ— of having many wives thus excellently writeth Vides quomodo non oportet consuetudinem praetextere sed quod justum est inquirâ—re ecce quoniam mala erat consuetudo expl sa est c. You see then that we must not pretend custome but intend that which is just because it was an evill custome it is left 6. Chrysostome in the same place alleageth another excuse Permissum est cum duabus vel tribus misceri ut humanum gâ—nus propagaretur c. It was then permitted to be coupled with two or three that mankindâ— might be increased Contra. If this were a sufficient reason for polygamie it had beene more needfull that in the creation many women should have beene made and so likewise that more than one wife a piece for Noah and his sonnes should have entred into the Arke for then there was greater need of all meanes for procreation Wherefore all these reasons and excuses doe not serve to exempt the Patriarks from all blemish and blame in their multiplying of wives 4. A fourth opinion there is that God gave a dispensation for polygamie to the fathers and as it is most like to Noah when he said to him Increase and multiply sic Perer. in Gen. 16. disp 1. Contra. 1. Against a precept written dispensation unwritten hath no place seeing then the commandement is expressed For this cause shall a man leave father and mother and cleave to his wife Gen. 2.24 he saith not wives but wife as speaking of one but such dispensation is no where mentioned we hold it to be a meere humane conjecture 2. If God had given Noah such an indulgence it is like that he and his sonnes would have used it there being then greatest cause in the renewing of the world 3. And though they are blessed with increase yet only the lawfull meanes of increasing and multiplying are permitted for otherwise this might be an excuse for adulterous copulations 5. Wherefore the safer and sounder opinion is that polygamie that is the marriage of many wives was neither simply lawfull nor for a time dispensed with but that it was an humane infirmity even in those holy Patriarks 1. Because it degenerateth from the first institution in Paradise to the which Christ sendeth us From the beginning it was not so 2. The first that brought in the doubling of wives was Lamech of the cursed seed neither doe we read of any of the Patriarks from Adam to Abraham for the space well-nigh of two thousand yeares that had more wives than one 3. If there had beene at any time a needfull use of polygamie it is most like that in the beginning when the world was not yet replenished as in Adam and Noahs time it should have beene permitted 4. To have a concubine together with a wife was never lawfull but such an one was Hagar for Abraham did cast her out with her sonne she was also a bond-woman and therefore not fit to be a wife to so great a Patriarke and a wife is defined by the Apostle to be such an one as is taken to avoid fornication 1 Cor. 7.2 but to that end did not Abraham take Hagar having Sarai beside And whereas the text saith that Sarai gave her to Abraham for or instead of his wife the meaning is not that Hagar became properly Abrahams wife but that she was in the place and stead of his wife for as Sarai saith It may be I shall receive a childe by her Gen. 16.2 but if she had indeed beene his wife and so manumitted and not Saraies bond-woman still the childe should have beene counted hers and not her mistresses and Gen. 25.6 mention is made of Abrahams concubines Pelagshim whereof Hagar must be one 6. But yet this being admitted that the Patriarks erred in multiplying their wives yet some cautions must be received withall 1. That herein they finned not against their conscience but of ignorance and infirmity as in other things this being not yet revealed unto them 2. Though God dispensed not with their so doing yet it pleased the divine indulgence in silence and mercifull connivence to passe by this over-sight as the Apostle saith in another case The time of this ignorance God regardeth not Act. 17.30 3. We abhorre the blasphemie of the Manichees sufficiently confuted by Augustine who doe charge the Patriarks with lasciviousnesse and wantonnesse of flesh in using many wives which they did for generation of children not satisfaction of their iust and as Augustine well saith Castius utebantur plurib quam nunc una c. They used many wives more chastly than we now use one so he concludeth O virum viriliter utentem foeminis conjuge temperanter ancilla obtemperanter nulla intemperanter O worthy man using women manly his owne wife soberly his maid obediently but none of them intemperately Morall observations 1. Observ. Affliction and punishment commeth from God Vers. 2. THe Lord hath restrained me from childe-bearing Sarai as a godly woman imputeth her sterility
and barrennesse to none other cause originally but to the will of God Thus godly men doe both acknowledge God the authour of all good things which they enjoy as also the inflicter of all such punishments which befall them as Iob confesseth The Lord hath given and the Lord hath taken it Iob 1.21 Perer. 2. Observ. Not to yeeld unto tentation Vers. 4. ANd he went in unto Hagar c. Abraham who as a mighty and invincible champion had stood out hitherto against the temptations and baits of Satan is overcome of his wife and yeeldeth to her motion to goe in unto Hagar which proceded from want of due consideration of Gods power who though Saraâ— hitheto had beene barren yet was able and so accordingly did to make heâ— fruitfull Thus David who withstood many tentations yeelded to the pleasure of the flesh therefore as the Apostle saith He that thinketh he standeth let him take heed lest he fall 1 Cor. 10.10 Muscul. 3. Observ. Not to be proud of Gods gifts Vers. 4. HEr dame was despised Hagar waxeth insolent and proud of this blessing bestowed upon her whereby Gregory well noteth such as are puffed up and swell with pride in respect of their gifts as also it is a great example of ingratitude in despising her which was the first occasion of this benefit Calvin 4. Observ. Domesticall contention Vers. 5. THou doest me wrong c. We see that even the houses of the faithfull such as this of Abraham was have sometime their domesticall contentions Calvin But as Abraham by his wisdome and discretion qualifieth the intemperate heat of Sarai so men are taught to beare with the infirmities of their wives and as the Apostle saith To dwell with them as men of knowledge and to give honour to them as to the weaker vessell 1 Pet. 3.7 5. Observ. Affliction maketh admonition to be regarded Vers. 8. SAraies maid whence commest thou c. The Angels speech was so much the more seasonable to Hagar being now in some distresse in the wildernesse and feeling some smart for her folly and disobedience So after men have beene afflicted they will more diligently apply their eare to instruction as the Prophet David saith It is good for me that I have beene afflicted that I may learne thy statutes Psal. 119.71 his afflictions brought him to learne more perfectly the statutes of God Muscul. And in this present example it appeareth how fruitfull affliction was for Hagar that before was so proud and lifted up that she knew not her selfe and despised her mistresse is now humbled and calleth upon the name of the Lord vers 13. 6. Observ. Temporall blessings are signes of election Vers. 10. I Will increase thy seed c. Ismael though he were not the chosen seed yet receiveth a goodly temporall blessing to multiply and increase whereby we see that the outward benefits of this life are no signes of Gods speciall favour and eternall election Muscul. As the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.1 that is whether he be loved of God or otherwise no man knoweth by his outward state in the world 7. Observ. The Law must be preached before the Gospell Vers. 9. IN that Hagar it bid first to humble her selfe before the promise is made unto her wee learne that the order of doctrine is to beginne with repentance and then followeth the promise of grace Mercer which order the Prophet observeth Isa. 1.16 18. CHAP. XVIII The Method IN this Chapter is set forth Gods covenant with Abraham which containeth on Gods behalfe promise of grace and protection on Abrahams obedience The covenant on Gods behalfe is propounded generally containing both the promise of God and the foundation thereof Gods sufficiency and the obedience of Abraham in walking uprightly vers 1 2. Then followeth the particular promises which are either offered of God unasked or craved by Abraham The promises offered are three with their severall signes first hee promiseth he should be a father of many Nations yea of Kings and the signe thereof is the change of Abrahams name vers 4. to 7. The second is the promise of the land of Canaan with perpetuall protection of him and his seed vers 7 8. the signe thereof is circumcision where the law and right of circumcision is expressed where they shall be circumcised vers 11. when vers 12. who all males both home-borne and strangers vers 13. wherefore to be a signe of the covenant vers 11. then the perill in neglecting of this covenant is signified vers 14. The third promise offered as concerning the birth of Isaack and the signe thereof the changing of Sarai her name ver 15. to 19. Then followeth the promise craved of Abraham concerning Ismael Lastly Abrahams obedience is declared in circumcising himselfe and Ismael and all the males of his house vers 23. to the end The divers readings v. 1. be pleasing before me S. serve me Ch. walke before me caet sic hebr v. 4. It is I and I will make my covenant c. H.B. behold I have made Ch. I make my covenant make iâ— supplied G. de me concerning me T. heb I and my covenant with thee that is it is I that made this covenant v. 7. I will stablish my covenant betweene my word and thee G. betweene me and thee caet v. 8. The land of thy habitation C.S. of thy peregrination or where thou art a stranger caet hebr ghur to inhabite to be a peregrine v. 15. Thou shalt not call her Sara but Sara S. not Sarai but Sarah caet v. 18. That Ismael might remaine in thy sight C. live in thy sight caet v. 23. All which he had bought H.S. bought with his silver C. with his money T.B.G. casaph silver In the time of the same day S. in the same day caet in the body of that day guetsem body or substance heb The Explanation of doubts QUEST I. Whether this apparition were visible Vers. 1. THe Lord appeared The Angell of God was sent to Agar but the Lord himselfe appeareth to Abraham Mercer This was not a secret revelation made to Abraham but a manifest vision Calvin which was shewed unto Abraham not being in a trance but in some sensible and visible manner as though an Angell in humane shape talked with him this may be gathered both by Abrahams gesture in falling twice upon his face vers 3.17 as though he had seene some divine presence as in that Abraham laughed he was then waking and in the use of his sense not rapt in a trance and further vers 22. God is said to goe up from Abraham that visible Majesty was taken out of his sight Cajetane QUEST II. Of the meaning of the word Shaddai GOd almighty or all sufficient 1. Some derive the word Shaddai here used for dai that signifieth sufficiencie sic Genevens 2. Some from Shad that signifieth a breast or plenty Oleaster 3. Other from Shaddad
that the Gospell might be quickly propagated over the world which although it be much to be desired yet we must commit and commend the successe thereof unto God who seeth just cause though it be not revealed to us why it pleaseth not him at once herein to satisfie our desire Gallas QUEST XLIX Of the bounds and limits of the land of promise Vers. 31. I Will make thy coasts from the red sea c. 1. This Sea called the red or reedy Sea in Hebrew Suph cannot be the dead sea as Pellican thinketh into the which Jordan did runne for no where in the Scripture is the name of the sea Suph the reedy or red Sea given unto it but onely to that sea which lieth upon Egypt which was divided before the Israelites 2. Here foure bounds are set of the Land of promise the East bound which is the red sea Mare rubrum quod ab orients intellige c. The red sea understand to be on the East Gloss. interlinear Not that it boundeth all the East side Sed frous orientalis terrae Canaan tangit in aliquo mare rubrum c. But because the East side of the land of Canaan confronteth in some part upon the red sea The sea of the Philistims which is the great Ocean called the Mediterranean sea did bound it on the West the desert toward Egypt which was the wildernesse of Shur on the South and the river Euphrates on the North. 3. But in other places of the Scripture the land of Canaan is otherwise bounded as Gen. 15.18 two bounds only are described one the South from the river of Egypt which was a little river on the North end of Egypt where it is joyned to the countrey of the Philistims the other on the North the great river Euphrates So Deut. 11. vers 24. these limits are described the desert on the South and Lebanon which is on the North Euphrates on the East and the uttermost sea on the West Tostat. So Iosh. 1.4 From the wildernesse and Lebanon unto the great river Perah here Euphrates in Hebrew called Perah is the bound on the East and so it is pertenditur tamen versus Aquilonem yet it extendeth toward the North Oleaster And therefore in this place it is set downe as the bound Northward But this divers description limiting and bounding of Canaan is all one in effect 4. Yet the Israelites enjoyed not all this countrey till the time of David and Salomon as 1 King 4 21. it is said that Salomon reigned over all Kingdomes from the river Euphrates unto the land of the Philistims Iun. And the reason why they obtained the whole land no sooner was because of their sinne Simler 5. Now this bounding and confining of the land of Canaan was profitable for these two ends first that the Israelites might know against whom they might lawfully fight for to those countries which were not within the said limits and bounds they could pretend no right nor title Secondly it was necessary to know the compasse and circuit of the land for the more equall distributing and dividing of it among the tribes Tostat. quaest 85. QUEST L. Whether it be lawfull to make a league with nations which are enemies to true religion Vers. 32. THou shalt make no covenant with them Here this question will be moved whether it be altogether unlawfull to make any league or covenant with Infidels or such as are enemies unto true religion as the Israelites were forbidden to have any society with the Canaanites 1. The affirmative part that it is lawfull may seeme to be confirmed by the examples of Abraham that was in league with Aner Eshcol and Mamre Genes 14. of Isaack that made a covenant with Abimelech Salomon with Hiram the Macchabees with the Romans Answ. 1. Particular examples cannot infringe a generall Law Legibus vivendum est non exemplis We must live by Lawes and not by examples 2. Aner Eshcol and Mamre were not Idolaters there might be some true worshippers of God among the Canaanites in those dayes as appeareth in Melchisedech that dwelt among them 3. Abraham and Isaack made no covenant of mutuall helpe but only compounded a peace concerning their limits and bounds which was not unlawfull for Paul willeth us as much as in us lieth to have peace with all men 4. Of the same kinde was the league which Salomon made with Hiram which was a bond of peace and amity not of mutuall helpe and society 5. The example of the Macchabees doth not move us much for their facts cannot simply be approved and they had no good successe of that league which they made with the Romans 2. Wherefore the negative is more agreeable to the Scriptures that no covenant is to be contracted or made with the wicked 1. Iehosaphat is reproved by Iohn the Prophet for joyning in league and friendship with Aba◠the idolatrous King of Israel 2 Chron. 19. 2. The Prophet Isay rebuketh the Jewes because they sought unto the Egyptians for helpe Wee 〈◊〉 the rebellious children c. which walke forth to goe downe unto Egypt and have not asked at my mouth c. chap. 30.2 3. For the same cause the Prophet also reproveth the Israelites They are gone up to Asshur c. Ephraim hath hired lovers Hosea 8.9 4. Paul forbiddeth the Corinthians to flee for helpe unto the tribunals of Heathen Judges but rather willeth them to suffer wrong among themselves 1 Cor. 6. And he biddeth Not to be unequally yoked with Infidels 2 Cor. 6.14 5. For all such leagues are unprofitable and in vaine for how should they keepe faith with men who are unfaithfull to God 3. But yet all kinde of entercourse is not forbidden betweene Christians and Infidels and such as are of contrary religion For then as the Apostle saith in the like case wee must goe out of the world yet these conditions must be observed in such leagues 1. Wee must not promise to aid and assist the wicked or binde our selves unto mutuall helpe for therefore was Iehosaphat blamed Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19.2 2. Neither must we sue unto Infidels for helpe for that were to distrust the Lord if they offer their helpe upon good conditions it is lawfull to use it as sent of God but we must not seeke for it 3. Ancient leagues which have beene made in former times with such are not to be broken for the Gospell condemneth truce-breakers 4. A league for removing of hostilitie for entercourse of merchandise and continuance of peace may be made with nations of strange religion Simler QUEST LI. What it is to sinne against God Vers. 33. LEst they make thee sinne against me Every sinne indeed is against God because it is a breach of his Law but idolatry in a more speciall regard is committed against God 1. Like as a double offence may be done toward the Magistrate and Lawgiver either in generall when