for the water because brick work will endure the fire for they were not so foolish to imagine that the whole world could be preserved in one Tower and though the building might stand against the rage of fire yet the men enclosed should not be able to endure the heat 3. But the cause of chusing this matter for building was the necessity of the place Mercer where stone was not to be had and yet the earth of that plaine being of a fat and slimie substance was very fit to make bricke which was the cause why Pharao built his Cities in the plaine Countrey of Egypt of brickes Exod. 1. and beside that region afforded a kinde of naturall lime of slimie nature like pitch which issued forth of the River Is in great abundance as Herodotus saith and out of a fountaine neere to Naptha which in the Babylonian language signifieth liquid Pitch or Brimstone Strabo 4. This stuffe which they used for morter was neither argilla a kinde of Potters clay as Vatablus nor yet Crâ—ta chalke as Oleaster or luâ—um a soft earth as Pagnine nor calx viva lime as Diodor. Tharsense but as the Hebrew word chemer signifieth which the Septuag translate asphaltoâ— it was a reddish sulphurious earth clammie like pitch which was in stead of camentum as Hieron or intritum Tremell morter so that this chemâ—r slimie earth was in stead of chomer morter by which meanes of bricke and bitumen Semiramis afterward enlarged the wals of Babylon Perer. QVEST. III. Who was the chiefe in this worke vers 4. LEt us build a City and Tower 1. Cajetane gathereth from hence that all the people of the world were not here assembled because one City could not suffice for them all But that is no reason for they built not this City for the habitation of all but to be a monument of their fame and as the chiefe City of all other which they should build afterwards 2. Nimrod seemeth to have beene the captaine and ring-leader of this company for Babel was the beginning of his Kingdome Gen. 10.10 so thinketh Iosephus and Augustine 3 Though the counsell came first from Nimrod or some few abiit tandem in â—â—udium catholicum it grew to be the catholike that is common desire of all Muscul. QUEST IV. Of the heighth of the tower of Babel WHose top shall reach to heaven 1. It is not like that as Augustine supposeth they indeed thought to build a tower so high whose top should touch the clouds quest 21. in Gen. and so these words to be taken according to their literall sound 2. And that report of Abydenus cited by Eusebius is to be held but a fable that when they had builded almost up to heaven iâ— was tumbled downe by a mighty wind and it is very like that the Poets tooke occasion hereby to devise that fiction of the warre of the Giants and their laying the great hils of Pelion Ossa Olympus one upon another to climbe up to heaven 2. Neither to answer the objection of the heathen who tooke exception to this story it being unpossible though all the earth were laid for a foundation to build up to heaven need we with Philo to make an allegory of the building of this Tower who understandeth thereby their proud and high attempts against God 3. Neither yet is it like as Berosus Annianus that they reared this tower so high to make it equall to the mountaines or that as Iosephus writeth they imagined to bring it so high and accordingly performed it that it exceeded the mountaines in height to be a defence from like generall floud or that this tower was foure miles high as Hierome saith he was enformed by some in 14. Esai much lesse 27. miles high as some Hebrewes imagine 4. But in these words there is an hyperbolicall speech wherein more is expressed than meant usuall both in the Scriptures and in forraine writers as Deuter. 1.28 Their Cities are walled up to heaven their meaning then is that they would build this tower exceeding high And it is very like that it was of a very great and unwonted height although no certainty thereof is extant in any writer Herodotus speaketh of a Temple consecrate to Belus in Babylon foure square containing two stadia or furlongs in breadth and a tower in the middest being one furlong in height and another above that till it came to eight one above another so that by this account it should seeme to have beene an Italian mile in heighth Diodor. saith it was so high that the Chaldeans made it a Sea marke Plinie writeth that it continued till his time and Hierome that it remained till his and Theodoret also in his memorie The Hebrewes thinke that one third part of this tower sunke another was burnt the third part stood but howsoever that were it is like that some part of it remained as a perpetuall monument of their pride and follie Mercer QVEST. V. What moved the Babylonians to build this tower 4. THat we may get us a name lest we be scattered c. 1. It is not like that they built this tower to keepe them from the like generall inundation as Iosephus thinketh for they could not be ignorant that God had made a covenant with Noah never to destroy the world so againe 2. Neither did they make this bricke tower to be a defence against the rage of fire wherewith they knew the world should be destroyed for what was one tower to save the whole world 3. But one cause might be of the building of this tower the ambitious desire of dominion as Hugo saith Factum esse cupiditate regnandi Nimrod set forwards this worke that it might be the beginning and chiefe of his kingdome Genes 10.10 4. Another reason is here expressed lest they should be dispersed not as the Latine Interpreter before they should be dispersed for they knew it not they built them a City and Tower to maintaine society that they might dwell together and not be scattered here and there and Iosephus thinketh that they did it of purpose to oppose themselves against the ordinance and commandement of God who would have them dispersed into divers parts that the world might be replenished 5. As also another end of their purpose is here insinuated to get them a name as the Psalme saith They thinke their houses shall endure for ever and they call their lands by their names Psal. 49.11 as Absolon reared up a pillar to keepe his name in remembrance 2 Sam. 18.18 and Philo saith that these Babylonians did write their names also in this tower to revive their memories with posterity QVEST. VI. Whether they sinned in building this Tower HEnce appeareth Tostatus errour that thinketh it was not a sinne in them to build this tower to preserve their memory because he thinketh that Noah was one of the chiefe builders and that God hindred this worke not because it was evill but for that it
Chaldea for Abraham was ready to have left his kindred if they had refused to goe with him And Terah is made the Author of this journey not as though they went forth without Gods calling but for that hee was willing to goe with Abraham whether for griefe of his sonnes death as Iosephus or for that though hee was somewhat superstitiously bent hee was desirous to goe out of that Idolatrous countrey therefore Terah Abrahams father being the head of the family is named as the chiefe QVEST. V. Of divers kinds of calling and renouncing the world THere are divers kinds of callings some are called immediately of God either by manifest revelation as Abraham or secret inspiration some are called by men as the Israelites by the Prophets some are called by affliction as Psal. 88.34 When hee slew them they sought and returned And three wayes doe men forsake the world 1. by actuall leaving and forsaking all they had as Abraham here and the Apostles under Christ. 2. by mortifying their affections as David was like a weaned childe Psal. 131.2 3. by sequestring their thoughts to the contemplation of heavenly things which S. Paul calleth the having of our conversation in heaven Phil. 3.20 QVEST. VI. Seven great blessings upon Abraham Vers. 2. I Will make of thee a great nation c. 1. God calling Abraham from his countrey leaveth him not destitute but promiseth a great recompence for his countrey hee is brought into a better land for a small kinred a great nation shall come out of him he is called from his fathers house but God will make him a father of many nations 2. The Lord bestoweth upon Abraham seven great blessings Pe-Perer ex Cajetan 1. I will make thee a great nation either because many and populous nations came of Abraham by Hagar and Ketura Gen. 25. or in respect of the people of Israel which was great not so much in number as renowne because of the Kings Prophets wise and vertuous men that came of them 2. I will blesse thee This blessing was able to make his barren wife Sara fruitfull Vatablus I will make thee rich prosperous Musculus Or I will blesse thee spiritually Rupertus 3. I will make thy name great 1. Abrahams name was reverenced even among the heathen as Iosephus sheweth lib. 1. antiquit 2. It was great in respect of the faithfull that are called the children of Abraham 3. Great because the Lord vouchsafeth to call himselfe the God of Abraham Isaak and Iacob 4. Great in respect of Christ that came of Abraham Matth. 1.1 Perer. 4. Thou shalt bee a blessing 1. It signifieth the certainty of this blessing whom man blesseth they are not alway blessed but he that God blesseth shall surely bee blessed 2. The excellency of this blessing he shall not only bee blessed but a blessing it selfe 3. And he should be a forme of blessing as they should say the God of Abraham Isaac c. blesse thee Calvin 5. I will blesse them that blesse thee c. Abrahams friends should bee blessed for his sake as Lot Gen. 14. Ismael 25. therefore Abimelech being a King did desire to make a league with Abraham because he saw God was with him 6. I will curse them c. So perished Pharao Og Sehon the Assyrians Chaldeans were punished for their enmity against the people of God Luther Therefore Balaam durst not curse the people of God because the Lord had not cursed them Numb 23. 7. All the families of the earth shall be blessed in thee 1. Not only because they shall take up a forme of blessing as the Hebrewes interpret the Lord blesse thee like Abraham for this forme among all the families of the earth was not used the Romanes in the coronation of their Emperours were wont to say â—is falicior Augusto melior Trajano be more happy than Augustus better than Trajane 2. Neither so onely because all Gentiles should be blessed for imitating the example of faithfull Abraham 3. Non tantum significat ipsum fore exempler sed causam benedictionis it signifieth he should not only be an example or patterne but a cause of blessing because in Christ the seed of Abraham as the Apostle expoundeth Galath 3.16 all the nations in the world were blessed Calvin QVEST. VII Of the computation of the 430. yeare mentioned by S. Paul Gal. 3.17 FRom this promise made to Abraham are we to account the 430. yeares which S. Paul saith were betweene the promise and the law Galath 3.17 1. Hereunto agreeth the computation of Moses that the Israelites dwelt in Aegypt foure hundred and thirty yeares Exod. 12.40 not in Aegypt onely but in Aegypt and Canaan as the Septuagint doe interpret that place for so long it was since Abraham first began to sojourne in Canaan at what time also by reason of the famine hee went into Aegypt so Iosephus maketh his computation to the building of Salomons temple from the departure of the Israelites out of Aegypt 592. yeares and from Abrahams comming into Canaan a thousand and twentie so that there shall be betweene Abrahams arrivall in Canaan and the deliverance of the Israelites out of Aegypt by this account foure hundred twenty eight 2. Genebrard then is greatly deceived that counteth six hundred yeares from Abrahams comming into Canaan to the Israelites going out of Aegypt for both Saint Paul is directly against him who as Genebrard would enforce hath no relation in that number to the time of the Israelites dwelling in Aegypt neither doth the computation of the yeares agree for from Abrahams comming to Canaan till Iacobs going into Aegypt are but yeers 215. which are gathered thus from the promise to the birth of Isaak 25. from thence to the birth of Iacob 60. from thence till hee went into Aegypt 130. and the time from thence till the Israelites going out though it cannot bee so certainely gathered is thought not to exceed two hundred and fifteene yeare more as shall bee shewed when wee come to that place of the fifteenth chapter 3. Though Saint Paul make mention of that promise which was made to Abraham and his seed which seemeth to bee that Gen. 22.18 yet by the account of the yeeres it must bee referred to this promise for the other renewed when Isaak should have beene offered up was fifty yeeres if Isaak were then 25. as Iosephus or if hee were 37. as some other Hebrewes thinke it was 62. yeeres after and so many yeeres should we want of foure hundred and thirty And then the same word seed is not here used yet there is the same sense for the Lord in saying in thee shall all the families of the earth bee blessed meaneth his seed 4. Further whereas Abraham is said to bee seventy five yeere old at his departure out of Charran and the promise was made before hee came out of Chaldea his time of abode could not bee long there not five yeares as Iunius supposeth but I
worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called cohanim
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 purpose the
by the Scripture Iob 26.7 He hangeth the earth upon nothing then not upon the waters Psal. 104.5 He hath set the earth upon her foundation c. that it cannot be moved the earth hath no foundation but of it owne by the word of God and seeing the earth is immoveable it is not like to be founded upon the waters which are moveable QVEST. XV. Whether the dry land was caused to appeare upon the second or third day Vers. 9. GOd said againe 1. Some thinke that this was part of the second dayes worke the causing of the dry land to appeare as Aben Ezra to whom subscribeth Mercerus their reasons are these 1. because it is said Gen. 2.4 that in one day God made the heavens and the earth Ans. This is spoken of the heaven and earth which were made in the beginning on the first day Gen. 1.1 2 because the approbation of this worke omitted before in the second day is inserted here vers 10. Answ. This approbation God saw that it was good is omitted before not because Gehenna was made the second day and thâ— Angels fell then as the Hebrewes imagine nor because two is the beginning of division as Hierome for this division was good whereas the creatures were in confusion before nor yet for that the second dayes worke was not yet ended as Aben Ezra but because the worke begun upon the second day was finished upon the third For the which cause this approbation is omitted in the first verse when as yet the heavens and earth were created in their â—ude and imperfect state 2. It is therefore more probable that this appearing of the drie land was part of the third dayes worke and that the second dayes worke was finished not so much because this worke beginneth with vaiomer and God said which is used sometime in the beginning of a new worke upon the same day as vers 26. but for that vers 8. this conclusion is added the evening and the morning was the second day which is an evident distinction of the severall dayes workes To say with Aben Ezra that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted that to be set downe last which was done first is to force and racke the story QVEST. XVI Of the divers kinds of trees and plants created out of the earth Vers. 11. THen God said let the earth bud forth c. 1. God caused the earth to bring forth these things without helpe of the Sunne or Starres which were not yet made as hee caused the light to shine in the first day without the ordinarie instrument thereof the Sunne Iun. 2. Although God speaketh to the earth yet it hath no understanding or will to obey as some Philosophers imagine but God worketh this by his power Mercer 3. Here are three kindes of plants and fruits brought out of the earth the bud the herb the tree which some distinguish into herbs shrubs and trees Vatablus maketh the bud and herb to be all one the first so called in the sprouting thereof the other in the perfection but they differ rather thus desheh is that kinde which the earth bringeth forth of it owne accord gnesheh that which beareth seed and is set and planted by the industry of man gnetz is that kinde of greater plants which are called trees Iun. 4. Whereas the earth is bid to bring forth gnetz peri the tree of fruit Rob. Sel. his note is ridiculous that God would have had the trees to bee all fruit and not only bearing fruit and because the earth did not bring forth such it was afterward accursed Likewise R. Isaak his collection is curious that would have this clause understood only of the trees of paradise as though there were no fruit-bearing trees without paradise Mercer 5. Neither had the earth onely power given to bring forth these kindes of fruits but it both brought them forth in act and had power given to continue the propagation of them Mercer Calvin And therefore it is added fruitfull trees bearing fruit that is which even then came forth with fruit for the present use of man Iun. 6. Neither yet as Basil thinketh all trees were made fruitfull in the beginning which afterward became barren when the earth was cursed But either Moses speaketh of the fruitfull trees as more principall or even those trees which beare not fruit yet because they are profitable for medicine or other uses may also be numbred among the fruitfull trees or rather they may bee comprehended among those trees that beare their seed though no fruit of such kinde are ashes willowes and such like QVEST. XVII Whether the world were created in the spring or autumne Vers. 12. ANd the earth brought forth the bud of herb Some would prove by this that the world was made in the Autumne because the trees were created with ripe fruit Concerning this matter there are three opinions 1. Mercator thinketh that the world was made in Iulie and his chiefe reason is taken from Noahs floud where the beginning of the yeere he would have to bee in Julie because in the eleventh moneth which he supposeth to bee in May when the olive beginneth to put forth the dove brought greene olive leaves Contra. 1. There is no mention made of greene leaves Gen. 8.11 the word is gnaloh which Hierome translateth elsewhere frondes olivae branches of olive Nehem. 8.16 such as they made bowers of and the Septuagint cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dry stalke it might be then some branch of the olive tree rather than the leaves 2. Admit that the branch or stalke had leaves this is no argument of the spring in May for the olive loseth not her leaves as other trees Plin. lib. 16. c. 20. and therefore as Chrysostome thinketh the olive might remaine greene under the water for it is unlike that the olive in seven dayes should have new leaves for seven dayes before the dove was sent forth and could finde nothing 2 Other doe thinke that the world was made in the Autumne in the moneth Tisri 1. because that moneth was the beginning of the yeere as Iosephus thinketh before Moses by a new institution appointed Nisan which answereth to part of March and April to be the first moneth and therefore it is called the end of the yeere Exod. 34.22 from whence they began the account of the Jubile 2. And beside they use this as another reason because in the autumne the fruit of trees and plants as grapes apples are ripe and not before Contra. 1. It might bee that the Israelites accounted the beginning of their yeere according to the manner of the Egyptians among whom they lived who began their yeere in the moneth Ptho which answereth to September as the Athenians did in the moneth Hecatombaion which is in June but it cannot bee shewed that this reckoning was observed from the beginning It is indeed called the end of the yeere because all the fruit of
that is an hundred thousand thousand and five hundred thousand miles counting eight furlongs to a mile And the Moone to bee remote from the earth 780000. furlongs almost an 100. thousand miles Plutarc de placitis Philosoph l. 2. c. 31. The Hebrewes make the distance of the starry heavens from the earth to be about 500. yeeres journey Aratus but 30. dayes journey and the thicknesse of the earth as much the one maketh it too little the other too much But not to stand upon these curious observations Ambrose giveth sensible and apparant reasons of the greatnesse of the Sunne and Moone by daily experience First saith he by this their magnitude is evident because they appeare of the like quantity to all through the world whereas heards of cattell being espied farre off seeme as ants and a ship discerned farre in the seas seemeth no bigger than a flying dove Againe as soone as the Sunne ariseth all the Starres are hid and further if the Sunne were not of such greatnesse how could all the world be lightened by it Ambr. l. 4. Hexemer cap. 6. QVEST. XX. How the Starres doe serve for signes Vers. 14. LEt them be for signes and seasons dayes and yeeres 1. By signes here we need not understand those extraordinary signes which it hath pleased God sometime to shew as in the Sunne in Iosua and afterward in Hezekiahs time for in this place the ordinary use of these creatures is shewed 2. Nor yet are we forced to referre it to the Astronomicall signes though the Scripture doe also approve the lawfull use of them Iob 9.9 He maketh Arcturus Orion Pleiades and the climates of the south for this combining and conjunction of the Starres was afterward found out by art and experience 3. But these celestiall bodies doe serve both for politicall observations as the computation of moneths and yeeres and the celebration of festivals among the Jewes as also to be signes of naturall things as for setting sowing planting and discerning of the weather and seasons of the yeere as Orion bringeth raine the Pleiades the spring Iob 38.31 We acknowledge then foure lawfull uses of these celestiall bodies 1. To distinguish the day and night light and darknesse 2. To be for signes of weather 3. To serve for times and seasons as weekes dayes and yeeres 4. To give influence by their heat light and motion to these inferiour parts Mercer Iun. But for morall matters as to calculate mens nativities and to discerne of their dispositions to good or evill or for supernaturall to foretell things to come to discover secrets finde out things that are lost or such like these celestiall signes have no use at all neither hath the vaine and superstitious invention of Astrology any ground at all out of this place but is altogether repugnant to 1. the Scripture 2. against reason 3. vaine 4. impious These foure points shall briefly be proved 1. The Scripture thus testifieth Isay 44.25 I destroy the tokens of the southsayers and make them that conjecture fooles and turne the wise men backward c. Ierem. 10.2 Be not afraid of the signes of heaven though the heathen be afraid of such 2. The wise man saith Prov. 27.1 Boast not thy selfe of to morrow thou knowest not what a day may bring forth If a man know not his owne way neither can tell what shall happen to himselfe much lesse can it be seene in the Starres for the Spirit of a man best knoweth the things of man 1 Cor. 2.11 and if we cannot bee certaine what shall befall the next day much lesse what may happen the next moneth or yeere Againe if by the aspect of the Starres judgement could be given of man then should they have dominion over man whereas they were created for mans vse Psal. 8.3 3. It is a vaine and deceitfull study neither are the predictions of Astrologers true as it may thus appeare first if there had beene any certainty in this art it is most like that the Devill should have the best insight into it both by reason of his subtilty of nature and long experience but it is certaine that the Devill herein is deceived for hereof it is that the Oracles of Apollo ministred by spirits directed by the aspect of Starres were for the most part vaine false deceitfull This testifieth Porphirius in his booke of Oracles cited by Eusebius lib. 6. de praeparat Evang. c. 1. that Apollo his Oracles were made by Astrology and that they were false and vaine or ambiguous and deceitfull one Oenomâ—us a Philosopher among the Greekes proveth at large as Eusebius witnesseth lib. 5. de praeparat Evang. cap. 10. Againe if there were any certainty in these Astrologicall praedictions it would chiefly appeare in their Prognostications of the weather which is the proper subject of the Planets operation but herein daily experience sheweth how grossely they are deceived that foretell such things neither agreeing with themselves nor yet with the event of the weather yet I deny not but that the fairenesse and foulenesse of the seasons may be conjectured when as the time is neere and the naturall causes have begun to worke as in the evening to ghesse of the weather the next day and in the morning of the afternoone weather as that a cloud in the west will bring a shower and the south wind heat as our Saviour saith Luk. 12.55 But long before to declare these things before there is any working in the naturall causes it is not in the art or skill of man Ambrose to this purpose saith well Cum pluvia expeteretur ab omnib c. when saith he vaine was desired of all and one said the new Moone will bring raine although we were very desirous of raine yet I wished that such speeches should not be true yea it did me good that no raine fell till it came at the prayers of the Church that it might appeare that it came not by the influence of the Moone but by the providence of the Creator Hexem lib. 4.7 4. The impiety of this science is evident because they ascribe all to the influence and operation of the starres and so bring in a fatall necessity and rob God of his honour and glory One Petrus de Alâ—aco a magnifier of Astrology doubteth not to say that Noahs flood and the birth of our Saviour might have beene foretold by the knowledge of the starres Maternus affirmeth that when Saturne is in Leo men are thereby long lived and their soules goe to heaven Albumazar saith that the Moone being joyned with Iupiter in the head of the dragon whatsoeuer a man asketh of God he shall obtaine Thus reporteth of them Pererius lib. 2. in Genes cap. 1. Thus they attribute all things both good and evill to the starres and thus the grace of God is made void yea as Origen saith while they make alias stellas beneficas alias maleficas some good some bad starres they open
12. all which time the raine continued as Tostatus and Cajetanus thinke but from the beginning rather including the 40. dayes which seemeth to be the opinion of Ambrose and here unto assent Musculus and Tremelius lib. de Noah arc 17. and it may thus appeare Genes 8.4 it is said that in the 7. moneth the 17. day the Arke rested upon the mountaines of Armenia which was after the end of the 150. dayes when the waters began to abate v. 3. but if the 150. dayes bee added to 40. which make in all an 190. the waters should not abate till the 27. day of the 8. moneth for from the 17. day of the second moneth when the forty dayes must take beginning to the 17. day of the 7. moneth are but five moneths that is dayes 150. counting 30. dayes to a moneth whereas putting 40. and 150. dayes together wee shall have 190. before the waters should begin to abate which is contrary to the text now whereas the Septuagint read the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exalted an 150. dayes and Chrysostome saith tot dies mansit sublimis illa aquarum altitudo the height of the waters continued so long unlesse they meane indifferently of the rising and increase of the water upon any part of the earth which began at the first when the raine fell within the 40. dayes it cannot bee agreeable to the text for the waters increased by three degrees first the Arke was lift up above the waters v. 17. then it floted and went upon the waters v. 18. then the waters prevailed so much that the highest hils were covered v. 20. this increasing prevailing and continuing of the water was but an 150. dayes from the first to the last Mercer 4. Places of doctrine 1. Doct. The floud not caused by any constellation 1. Vers. 4. I Will cause it to raine upon the earth This raine then was not caused onely or chiefly by ordinary and naturall causes as by the constellation of the starres which was foreseene by Noah which seemeth to have beene the opinion of Henricus Mechliniens and Petrus ab Aliaco and Gulielmus Parisiensis cited by Pererius Seneca also ascribeth inundations to a fatall necessity and when the great deluge shall be which hee beleeved was to come hee saith the starres shall concurre together in Capricorne But it is evident that this floud was caused not by naturall and ordinary meanes but by the extraordinary power of God 1. The Lord saith I will bring a floud of waters Gen. 6. â—7 The fountaines of the deep and the windowes of heaven were opened This sheweth that it was Gods speciall worke by the ministery of his Angels that the heavens rained the earth gave up water after an extraordinary manner 2. The sinnes of that age were the cause of this destruction Gen. 6.13 It was then their iniquity not any fatall necessity that procured that judgement 3. And seeing God made all things in wisdome and order hee framed the world that one part should concurre for the preservation of another not to their destruction 4. No constellation of starres can have a generall operation over the whole earth but only in that place where their influence worketh and when they are moved they ceâ—se working As Seneca rendreth this reason of the increase of some rivers in Summer Quarta ratio est syderum hac enim quibusdam mensibus magis urgent exhauriunt flumina cum longius recesserunt minus consumunt c. The fourth reason is in the starres which in some moneths doe more worke vpon rivers but when they are gone farther off they have not that force Constallations then may exercise their strength upon some speciall rivers and places but not universally upon the whole earth 2. Doct. The highest mountaines in the world covered with the waters of the floud Vers. 19. ALL the high mountaines that were under the whole heavens were covered They then are confuted which thinke that some high hils as Olympus were not overflowne whom Augustine refelleth lib. 15. de civitat c. 27. and Cajetanus who would have the mountaine of Paradise to bee excepted from this inundation 1. The words are generall all high mountaines under not the airie heaven only as Cajetan collecteth but the whole heaven were covered yea the high mountaines were surprised whether Athos in Macedonia which cast his shadow unto the Towne Myrinum in Lemnos the space of 86. miles or Atlas whose top is higher than the clouds or Olympus which Zinagoras by Mathematicall instruments found to be ten stadia or furlongs high Or the mount Tabor which riseth up 30. furlongs as Iosephus writeth or Caucasus whose top is said to be lightned with the Sunne when day-light is shut in below All these high mountaines were covered with waters 2. Augustine thus reasoneth Non attendunt omnia elementorum crassissimam terram ibi esse potuisse c. They consider not that the earth the heaviest of all elements is in the top of these high hils It need not seeme strange then that the waters might ascend thither 3. Where doth Cajetan find that Paradise was situate upon an hill nay the contrary is gathered out of Scripture for out of Eden went a river to water the garden Gen. 2.10 But rivers use not to run upon hils And Cajetan needed not to feare the drowning of Paradise because of Henoch for he was with God taken up into Heaven where the floud could not reach him 4. Of the like conceit with Cajetan is Bellarmine who thinketh that all the mountaines were not overflowen but these onely where the wicked dwelt And Iosephus reporteth out of Nicholaus Damascenus that there is a certaine hill in Armenia called Baris in quo multos profugos diluvii tempore servatos ferunt wherein they say many flying thither for succour in the time of the floud were preserved But these dreames and devices are overthrowne by the evident words of Scripture that all high mountaines under heaven were covered with the waters 5. Likewise that fabulous dreame of some Hebrewes is here refelled who imagine that beside Noah and the rest of the eight persons Og King of Basan who lived till Moses time one of those Giants before the floud might bee preserved for beside that none after the floud lived so long where should Og have beene kept in the floud seeing the mountaines were covered fifteene cubits high which exceeded the stature of any Giant For the Hebrewes doe but fable supposing those Giants to have beene an hundred cubits high Neither is that report out of Pliny much to bee credited of a Gyants body found in Crete of 46. cubits 6. Further Ab. Exra confuteth the opinion of some in his dayes that held this deluge not to have beene universall for although it may bee all the world was not inhabited before the floud but only the East parts because they wanted the invention of ships to transport them from place to place
to the Lord for all his benefits c. I will take the cup of salvation and call upon the name of the Lord Psal. 116.12 CHAP. IX The Method and parts of the Chapter IN this Chapter two principall things are declared 1. The restoring of the world and renewing of Gods covenant vers 1.10 2. The infirmitie of Noah in being drunke and such things as accompany the same from vers 20. to the end In the first part the covenant is renewed with mankinde from vers 1. to 8. then with all flesh vers 8.10.20 In the covenant made with man foure things are expressed his multiplication vers 1. domination and rule over all creatures vers 2. sustentation and food vers 3. preservation in providing that mans bloud be not shed God will require it at the hand both of beast and man vers 4 5 6. In the generall covenant made with all flesh first there is the promise that all flesh should not bee rooted out by the waters vers 10 11. then the signe and token thereof the bow in the cloud which shall be â— signe betweene the Lord and the world that it shall be no more destroyed by water And this is repeated foure times from vers 13. to 17. for the better assurance of it In the second part first Noahs infirmitie is described with the occasion thereof his drinking of wine vers 21 the effects thereof his nakednesse 21. Secondly the behaviour of his sonnes undutifull of Cham vers 2â— reverence toward their father in the other two vers 23. Thirdly the verdict and sentence given by Nâ—â—h by way of prophesie upon his sonnes his cursing of Canaan of Cham 25. his blessing of Sem chiefly vers 26. and of Iapheth next vers 27. 2. The grammaticall sense v. 3. Everything that flieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. everything that creepeth reptile T.P. every thing that moveth H.C. B.G. heb remes that moveth or creepeth 4. Flesh in the bloud of life S. flesh with the bloud H. with the life and bloud Ch. with the the life which is the bloud caet heb with the life and the bloud 5. At the hand of man which shall shed the life of his brother Ch. at the hand of a mans brother caet 6. With witnesses by the sentence of the judge shall his bloud be shed Ch. for the bloud of maâ— his bloud shall be shed S. his bloud shall be shed H. by man shall his bloud be shed T.P.B.G. sic hebr 7. Ingredimini walke upon she earth H. replenish or grow plentifully in the earth caet hebr sharatz to multiply in abundance Rule over the earth S. replenish or increase in the earth cat hebr rabbah signifieth to multiply and to be great 10. From all that goeth out of the Arke S. from all that goeth out of the Arke with all the beasts of the field caet 11. To destroy all the earth S. to destroy the earth cat 13. Betweene my word and the earth Ch. betweene me and the earth caet I doe set S.B. I will set H. I have given or set the bow T.P.G. sic heb 16. Betweene me and you S. betweene the word of God and every living thing Ch. betweene God and every c. caet 24. When he had learned H. he knew what c. caet His lesser sonne H.C. younger S.B.G. minimus his youngest sonne T. heb chatan parvus little 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a domesticall servant S. a servant of servants caet 27. God shall enlarge Iapheth H.S.C.P.G. peswade Iapheth alliciet T.G. pathah signifieth to enlarge and perswade let his glory dwell in the tents of Sem. Ch. 3. The Explanation of doubts QVEST. I. Of the benediction of increasing and multiplying after the floud 1. GOd said to Noe and his sonnes bring forth fruit 1. Though the Scripture make no mention of any sonnes that Noah begat after the floud yet this benediction belongeth also to Noah because he is increased in his sonnes Luther 2. This blessing doth properly and especially appertaine to lawfull marriage though there be a kinde of obscene â—ecundity also in unlawfull copulations for God speaketh to Noah and his sonnes Calvin 3. This increasing though by Gods blessing is extended to other creatures yet it is specially directed unto man for whose cause other creatures are multiplied 4. In that this blessing is rehearsed againe vers 7. it sheweth the certainty of it and the mighty increase of mankinde after the floud for it is recorded that within three hundred yeares Ninus King of the Assyrians had an army of seventeene hundred thousand footmen QVEST. II. How man hath yet rule and dominion over the creature 2. ALso the feare of you c. 2. Those three privileges which were given unto man in his creation of increasing and multiplying Gen. 1.28 of his rule and dominion over the creatures ibid. of his food and sustentation vers 29. are here renewed in these three first verses though not in that integrity and perfection for the generation of man is with much difficulty and perill his dominion over the creatures much impaired his food more grosse and with greater care provided 2. Yet man retaineth still his dominion and soveraignty over the creatures though not so absolute as Adam had it first we see though the savage and wilde beasts have cast off mans yoke yet such as are more necessary for mans use as Oxen Horse Sheepe remaine in subjection still secondly even the wilde and unruly beasts are tamed by the wit and industry of man Iam. 2.8 and the hand of man worketh many engines and instruments whereby they are taken and subdued as here fitly they are said to be delivered into the hand of man thirdly though God doe often punish mans disobedience by the cruell beasts which is one of the foure great plagues Ezek. 14.21 yet are they restrained by the power of God in that they over-runne not the earth to destroy man and partly they doe retaine a naturall feare and awe of man whom willingly they use not to assault but either provoked or constrained by famine or fearing some hurt to themselves QVEST. III. Whether flesh were eaten before the floud 3. EVery thing that moveth shall be meat for you 1. Some thinke that flesh was not eaten before the floud in the families of the righteous Mercer 2. Some that the eating of flesh was not at all in use before the floud which is the opinion of Lyranus Tostatus Vatablus But the liberty of eating of flesh is not here first granted it is onely renewed 3. Neither is their opinion to be approved which thinke that the eating of flesh was permitted before the floud but yet not used among the faithfull of â—hich judgement seeme to be Theodoret and Thomas Aquinas for to what end should the faithfull restraine themselves of that liberty which God gave them 4. Neither yet doe we thinke that the eating of flesh was their
goeth further and distinctly sheweth how many nations and languages came of Sem Cham and Iapheth upon these words Psal. 105.8 he hath remembred his promise that he made to a thousand generations hee sheweth that there are in the world a thousand generations and 72. languages from Persia to the Indians and Bactrians of Sem he maketh 27 languages and 406. nations from Euphrates and Nilus to the Gades of Cham 394. nations 22. languages from Tigris westward of Iapheth were multiplied 200. nations and 23. tongues eâ— Perer. But this is set downe onely by meere gesse and conjecture that there should be divided 72 languages for there are but 70. fathers named 14 of Iapheth 31 of Cham 25. of Sem for Heber and Peleg must be counted for one familie whereas tenne of the sonns of Noahs sonnes are set forth with their issue and posteritie two of Iapheth fower of Cham fower of Sem they make not severall nations without their sonnes no more than Noahs three sonnes and therefore tenne more must be detracted from the number of 70. and so there will remaine but 60. As Canaan must not be reckoned for a severall nation beside those that came of him and so of the rest And if those whose generations are not expressed whereof there are 11. five of Iapheth two of Cham fower of Sem did not make severall nations as Augustine thinketh but were incorporate to the rest then so many more are wanting of this number and there will remaine but 50. But admit that this last conjecture of Augustine be uncertaine yet it is most probable that all the Cananites of Canaan of whom came an eleven severall nations as they are â—ehearsed Gen. 10.15 spake but one language Isa. 19.18 they shall speake the language of Canaan which if it be so then could there not be 72. languages divided in the confusion of Babel Wherefore concerning this matter there are some things certaine some things uncertaine first it is certaine that the tongues and languages were divided then that every particular person had not a severall language for then there could have beene no society but that the principall and chiefe families onely had their proper speech Secondly as uncertaine it is 1. whither 72. languages or more or lesse tooke then beginning 2. whether some of those nations are not now utterly perished as Pliny out of Eratosthenes alleageth that divers people in Asia as of the Solymans Lelegians Bebrycians Calycantians are extinguished 3. Neither is it certaine whether every particular language now used was then founded or only the mother originall tongues out of the which other since have bin derived which is most like Mercer QVEST. XVI Where Cainan first added to the genealogie reconciled Vers. 12. THe Septuagint betweene Arphacsad and Sale place Cainan and so doth S. Luke in his Gospell ca. 3. according to most copies but Cainan is not found in the Hebrew to reconcile this doubt 1. We neither allow Cajetanes solution that the septuagint have set downe the true genealogie and that the Hebrew copies are imperfect and have beene corrupted by the Jewes for the Jewes had no reason to corrupt the genealogie which giveth the Christians no advantage neither maketh against them and beside the Chalde Paraphrast which is most ancient leaveth out Cainan 2. Neither is it like as Eugubinus saith that the Septuagint erred herein and that S. Luke followeth their error for although an error may be admitted in the Septuagint in this place as in many other yet the holy Evangelist was farre from approving their error being directed by the spirit of God 3. Neither doth the answer of Ioannes Lucidus and before him Nauclerus satisfie that Cainan and Salâ— were one and the same and that the place in Luke should be read which was of Sala which was of Cainan Luke 3.36 But this cannot be for beside that that there was no cause why Luke should set downe two names only of Sala and of none of the rest beside in the Septuagint Cainan is made the father and begetteâ— of Sala Genes 11.4 Lippoman and Canus answere that as Mathewe omitteth three of the kings in his genealogie betweene Ioram and Ozias to make the line of 14. generations equall from Abraham to David from David to the captivitie and from thence to Christ so Moses to make tenne generations from Sem to Abraham correspondent to the ten patriarkes before the floud might omit Cainan But the reason is not alike 1. For those three Kings Ahaziah Ioas Amaziah are thought by some to to bee omitted for another cause because they were killed for evill government Concent 2. And againe Moses summeth the yeeres of these Fathers which Mathewe doth not and therefore if Moses should of purpose leave out Cainan a great error would fall out in the Chronologie and computation of yeares 3. If Moses had left out Cainan to make the genealogie equall yet if there had beene any such hee should not have beene omitted in that catalogie of their names 1 Chro. 1.18 where was no such cause of â—mission 5. Some thinke that the Septuagint erred in adding of Cainan and that Luke followed that text not approoving that error but giving way to the time because the Septuagint was then well knowne among the Gentiles least if he had departed from that translation it might have hindred the credit of his Gospell Thus Iansenius and Genebrard among the pontificall writers and learned Iunius among the Protestants who saith that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or fault of memory but a faultlesse confession in respect of the time so also Mercerus who thinketh that this being but a matter of genealogie is not much to be stood vpon which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endlesse 1. Tim. 1.4 6. But I approove rather Beza his answere that Cainan was put into the text in Luke by the ignorance of some that tooke upon them to correct it according to the Septuagint for in that ancient manuscript which he followed Cainan was not to be found and therefore Beza in his translation upon good ground left it out and so doth the great English Bible Other thinke further that the translation of the septuagint was also herein corrupted by some that at the first these Greeke interpreters put not in Cainan for neither Iosephus nor Epiphanius which follow the septuagint rehearsing the fathers before Abraham make mention of this Cainan and in the best Greeke copies it is left out 1 Chronic. 1. QVEST. XVII When Arphaxad was borne Vers. 10. BEgat Arphachsad two yeare after the floud the question is whereas Elam and Asshur the sonnes of Sem are named before Arphacsad the third sonne how Sem could have these three in two yeares I answer 1. Neither with Aben Ezra that Sems wife might bee with childe in the Arke when the waters began to decrease for I thinke rather that
of Iephunne Othoniel of Seraiah which Iephunne and Seraiah were the sons of Kenaz for Caleb was not the son of Kenaz but of Iephunne 1 Chron. 4.15 yet it seemeth that he was of the stocke of Kenaz as grand-child unto him because he is called a Kenazite Num. 23.12 and yet the sonne of Iephunneh Othaniel then is called the brother of Caleb not properly but in a large sense as Lot is called Abrahams brother being indeed his brothers sonne Wherefore Pererius in following the blind latine text was much deceived 6. Morall observations 1. Observ. Against discontentment Vers. 2. AS they went from the East c. Chrysostome hereupon noteth that as these men not contented with their state sought out a new countrey so mankind saith hee non potest intra suos limites consistere can never keepe it selfe within the bounds but alwayes coveteth more 2. Observ. Against continuing in sinne ANd there they abode Philo noteth here that as these men having found a pleasant field did not passe thorow but continued there so sinners doe delight to continue and dwell in sinne ejus malum fuisset si post quam in peccata inciderant pro alicuis non pro domestic is habuissent c. it had beene a lesse evill after they had fallen into sinne if they had used it not as a domesticall but as a stranger 3. Observ. Against vaine and momentary pleasure Vers. 3. COme let us make bricke Like as these that dwelt in Shiner build of bricke sic qui voluptatib carnis inserviunt de fragili materia c. so they that are the servants of pleasure doe build with brittle matter that cannot continue but they which follow vertue lateres in lapides mutant doe turne brickes into hewed stones Gregor This appeareth in the parable of the rich man Luke 16. whose pleasure was soone over but Lazarus joy was everlasting 4. Observ. Difficulty should not hinder vertuous workes SO they had bricke for stone c. Many times the difficulty that occurreth doth cause men to cease off from their enterprise But nothing could hinder these men though they had neither stone nor mortar yet they will build a tower such as was never seene in the world before or after Calvin We learne hereby that nothing should discourage us or make us give over in a good worke seeing these were so laborious in compassing this their proud and ungodly enterprise 5. Observ. Against building for ostentation Vers. 4. THat we may got us a name c. Chrysostome here well noteth the vanity of worldly men that build houses and make great workes ut immortalem nominis memoriam relinquant to leave an immortall memory of their name whereas both they faile of their purpose hodie domus dicitur hujus eras alterius to day it is called one mans house to morrow another and so their name is extinguished and they might take a more sure way to preserve their name by doing of good while they live as it is in the Psalme 112.9 he hath distributed and given to the poore his righteousnesse remaineth for ever But worldly men doe as Absolon did because he had no children left to keepe his name he built him a pillar 2 Sam. 18.18 So they wanting good workes which are the true fruits of the spirituall men seeke to make themselves famous by sumptuous buildings 6. Observ. Wicked men proud before their fall Vers. 4. LEst wee be scattered Philo readeth before we be scattered and thereupon observeth that such is the obstinacy of the wicked though they see that great judgements are hanging over their heads yet they will goe on in their wickednesse as the conscience of these proud men gave them that they should not goe unpunished yet for all that they proceed in their purpose Thus we see verified that saying of the wise man Prov. 16.18 pride goeth before destruction as these men when they were in the height of their pride were dispersed and scattered like as Saul made a goodly place for himselfe as triumphing for the late victory obtained against Amelech even then when he was cast off from being King 1 Sam. 15.13 Oecolampad in hunc locum 7. Observ. Not to condemne any rashly Vers. 5. THe Lord came downe to see c. Chrysostome noteth vult erudiri nos ne unquam fratres temere condemnemis In that God commeth downe to see and examine hee would have us learne never without due examination to condemne our brethren rashly And it is especially a rule for magistrates not to condemne any their cause unheard as Putiphar did Ioseph Gen. 39.20 Muscul. 8. Observ. The division of the wicked profitable Vers. 8. SO the Lord scattered them c. Hence Gregory well observeth that the unity of the wicked is pernicious their division profitable So Paul escaped while his enemies were divided Act. 23. eripiâ—â—tur justi dum dividuntur injusti the righteous are delivered while the unrighteous are divided like as the Israelites by the dividing of the waters had a ready passage thorow the red Sea so here this proud and vaine-glorious enterprise by the division of tongues was disappointed CHAP. XII 1. The Argument and parts THis Chapter hath two parts the first sheweth the occasion of Abraham comming into the Land of Canaan v. 1. to 6. the second containeth such things as hapned to him there from v. 6. to the end In the first part 1. Gods calling is set forth v. 1. with his large and ample promises both temporall to Abraham himselfe that his name should be great to his posterity that a great nation should rise of him v. 2. and spirituall to Abraham I will blesse thee to his posterity all the families of the earth should be blessed in him v. 3. namely in Christ. 2. Abrahams obedience is set forth with the circumstances of his age v. 4. of his company that came with him into the land of Canaan v. 5. In the second part is described 1. Abrahams travell and journeying in Canaan toward Shechem where Abraham built an altar and the Lord appeared to him vers 6.7 toward Bethel vers 8. the South vers 9. 2. his going downe into Aegypt 1. The occasion by reason of the famine vers 10. 2. His consultation with Saâ—a to say she was his sister to save his life vers 11 12 13. 3. Pharaohs presumption in taking Abrahams wife to vers 17. 4. Gods revenge or punishment vers 17. which brought forth these three effects 1. Abrahams admonition by Pharo vers 18. 2. the restitution of his wife vers 19. 3. his safe deliverance and dimission vers 20. 2. The grammaticall construction or sense v. 1. And the Lord had said S. Ch. A.B. but the Lord H. for the Lord. T.G. Come into the land S.H. into the land caeter v. 5. The soules which they possessed S. which he had subjected to the Law C. which he had made H. gotten T.B. G. gnasah made Into Canaan they came the Sept.
to have children by as Abraham did Hagar 1. Not as the Hebrewes imagine because he was consecrate unto God in mount Moriah and therefore could not be twice married for the Priests were consecrate unto God and yet second marriage was not prohibited unto them 2. But it is like that Abraham who expected the promised seed 25. yeares taught Isaack with like patience to wait upon God 3. And Abraham himselfe might shew some dislike of his forwardnesse in taking Hagar Mercer 4. And beside the case herein was unlike because Rebeckah made no such offer to Isaack of another to beare in her stead as Sarah did to Abraham Perer. 5. And notwithstanding that Isaack onely had Rebeckah Abraham two other beside Sarah he is not to be simply preferred before Abraham for as Augustine well determineth this question Non ex bonis singulis inter se homines comparari debere sed in unoquâ—que consideranda sunt universa c. that men must not be compared together in particular gifts but all must be considered together that although herein Isaack exceeded Abraham yet he in measure of faith and obedience did goe beyond him QUEST XXVIII Whether Gods purpose is furthered by prayers THe Lord was intreated of him and Rebeckah conceived Although the Lord promised to multiplie Abrahams seed by Isaack and that Iacob was predestinate of God and therefore Gods purpose could not but stand yet here it seemeth to be effected by Isaacks prayers that Rebeckah should conceive because Isaack had no certaine promise whether by Rebeckah or at what time he should be increased For answer hereunto 1. We say not with Thom. Angl. that Gods counsell and predestination is conditionall Deus non praedestinat talia absolute sed sub congruis conditionibus God doth not predestinate such things absolutely but under certaine conditions For Gods purpose of election and predestination is without any condition as the Apostle saith That the purpose of God might remaine according to election not by workes but by him that calleth Rom. 9.11 Gods election standeth not by any condition in him that is called but by the will of the caller 2. Neither doe we thinke praedestinationem sanctorum praecibus juvariposse quoad effectum licet impediri non possit that Gods predestination can be helped in respect of the effect by the prayers of the Saints though it cannot be hindred which is the opinion of Thomas Aquinas 1. par qu. 23. ar 8. for the Apostle saith Who was his counseller or who gave unto him first and he shall be recompenced Rom. 11.35 As neither God was assisted in his eternall counsell neither can he be helped in the execution thereof 3. Nor yet doe we allow that saying of Gregorie that God so predestinates eternall life ut postulando mereantur accipere that yet it may be merited by prayer and as Aquine speaketh that God doth creaturis dignitatem causalitatis communicare that God doth communicate to creatures the digniâ—ie of being causes for the Apostle calleth it election of grace and if it be of grace it is no more of workes Rom. 11.6 therefore workes as causes cannot be subordinate to election of grace 4. Yet seeing as God hath predestinated the end so he hath ordained the meanes and way leading thereunto therefore by faith prayer hope patience the elect are brought to be partakers of the happy end not as causes procuring the same but as meanes to assure them thereof for these are fruits of our election as the Apostle saith He hath chosen us in him before the foundation of the world that wee should be holy Eph 1.4 So Ambrose upon these words of the Apostle who hath saved us c. not according to our workes but according to his owne purpose and grace 2. Tim. 1.9 thus inferreth Quomodo redint egraretur praedestinavit quo tempore per quos qua ratione salvari possunt ut neque merito suo qui salvantur neque hoâ—um per quos vocantur sed Dei gratia istud donum praestari videatur per fidem Christi God hath predestinate how a man should be restored at what time by whom and what meanes he should be saved that neither by their merit that are saved nor theirs by whom they are called but by Gods grace this gift is bestowed through faith in Christ. So in this place Isaacks prayer is not the condition cause or helpe of Rebeckahs conceiving but even Isaacks prayer was as wel preordained of God as Rebecahs bearing God appointed that Isaack should pray and that Rebeccah thereupon should conceive and as Gods purpose for the conception of Rebeccah could not be altered so also Gods prescience concerning the stirring up of Isaack to pray to the same end could not be deceived QUEST XXIX How the children strove together in the wombe Vers. 22. THe children strove together c. 1. They did not exultare leape as Ambrose readeth nor gastire skip as Augustine oâ— Iudene play as Hierome but the word signifieth to beat one upon another as is shewed be side upon 2. Which motion was neither naturall as Aristotle saith that male children doe strive in the right 〈◊〉 the 〈◊〉 day the female in the left in the 90. day de histor animal lib. 7. c. 3.4 Neither was this 〈◊〉 voluntary non 〈…〉 scientia cerrandi they strove not together as having any skill to 〈◊〉 Rupert But 〈…〉 was extraordinary both because Rebeccah was so affected with the strangenesse of it Calvin as also for that it portended two kinde of people that should one strive against another Perer. QUEST XXX Why Rebeccah saith why am I thus WHy am I thus 1. Not as though she should say cur vivo why live I as Mercer 2. Neither yet she fearing some abortion or miscarrying of the infant wished she had not conceived Muscul. 3. But she doubted whether she had conceived or no or whether it might be otherwise with her Iun. QUEST XXXI How Rebeccah consulted with God Vers. 22. SHee went to aske the Lord. 1. Shee neither tooke a journey for her health sake as Aristotle giveth advice that women with childe desidia non torpeant sed singulis diebus spatium aliquod deos venerandi causa conficiant should not give their bodies to rest but every day should take some journey to visit the gods c. lib. 7. politic c. 16. 2. Neither did she goe to Sem who was dead ten yeares before nor to Hebâ—r who dwelt too farre off as the Hebrewes thinke 3. Neither yet was there any Priest to whom she should resort as Chrysost. 4. Not yet need she goe to any Prophet as Oleaster her husband being a Prophet 5. Nor yet is it like she went to Melchisedeck to Mount Moria as Eusch. Gennad which was too far a journey of three daies at the least Gen. 22.4 for a woman great with childe to take in hand and if Sem were Melchisedeck he was not then alive 6. Neither need she goe to any
birth of Esau and Iacob which was 15. yeare before Abrahams death and 63. yeares before Ismael died for Abraham lived 175. Ismael 137. yeares and where Isaack was younger than Abraham by 100. and than Ismael by 14. they are found so long to have lived after the birth of these twins from hence then it is evident that the order of time is not alwayes observed in the sacred histories but that sometime is set downe first which was done last 3. Doct. Against the casting of mens nativities Vers. 23. THe elder shall serve the younger This example is urged by Augustine against the Genethliakes that is casters of mens nativities for hereby the vanity of their observations appeareth in that these two twins conceived at once and borne together were of such divers natures and qualities August de civit Dei lib. 4. c. 5. And whereas they answer that in the birth of twins there may bee great diversity by reason of the swift motion of the planets which change their aspects and conjunctions every moment as one Nigidius Figulus would demonstrate by the example of a wheele which while it was swiftly carried about he marked twice with inke which markes when the wheele had left running were found not to be farre asunder whereby he would insinuate that in a small distance of time a great part of the celestiall globe may be turned about But to this fansie Augustine answereth that if the celestiall motions be so swift and continue not in one stay then hardly can any man discerne under what constellation any is borne and Gregory thus wittily derideth their follies that if Esau and Iacob were not therefore borne under one constellation because one came forth after another by the same reason neither can any be borne under one constellation because hee is not borne all at once but one part after another Hâ—m 10. sup Evangel 5. Places of Confutation 1. Confut. Against Limbus patrum Vers. 8. WAs gathered to his people c. This the Popish writers do understand of the fathers in Limbus patrum whither Abraham also went sic Lyran in Gen. 49. Rupert lib. 6. in Gen. cap. ult Contra. 1. The place to the which Abraham went is called Abrahams bosome Luke 16 which Augustine by no meanes thinketh to have beene a member or part of hell as they make Limbus 2. The Apostle sheweth to what people the faithfull are gathered Ye are come c. to the company of innumerable Angels c. to the spirits of just and perfect men Heb. 12.22 23. Where then the spirits of just men were there also were the Angels for so we read that Lazarus soule was carried by the Angels into Abrahams bosome But the Angels are not in Limbus patrum upon this reason Lyranus refuseth the interpretation of Augustine and Tostatus who by this people to the which Abraham was gathered understand the society of Angels which is in no place but heaven Lyranus also holding that all the just men from the beginning of the world went to Limbus is confuted by Paulus Burgens who saith that Abraham was the first that went to Limbus because of him first this phrase is used in Scripture That he was gathered to his people Thus we see that these Patrons of Limbus cannot agree among themselves for what certainty of opinion can there be which is not grounded upon Scripture 2. Confut. Election is not of good works foreseene Vers. 23. THe elder shall serve the younger S. Paul inferreth upon this text that wee are not elected by workes but according to the purpose of him that calleth Rom. 9.11 here then the errour of the Pelagians is confuted who taught that men were elected for their good workes fore-seene of God before But this errour is repugnant to Scripture Eph. 14. He hath chosen us in him that we should be holy he saith not because we were holy so that good workes are not a precedent cause of our election but a consequent effect thereof 3. Confut. The soules merited not before they came into the body HEre also that errour ascribed to Origen is overthrowne who thought that the soules have a being before the bodies and that they are disposed of in this life according to the merit of the former life which they lived in before they entred into the body for the Apostle expounding this place saith before they had done either good or evill and immediately before yer the children were yet borne Rom. 9.11 therefore before they were borne they had neither done good nor evill 4. Confut. S. Paul alleageth the examples of Esau and Iacob not for temporall election or figuratively onely of eternall but originally and properly IT is therefore evident 1. That neither Moses writing this prophecie The elder shall serve the younger did not only speake of the externall inheritance and preeminence of Iacob before Esau neither did Paul so understand Moses for then the example had not beene pertinent to S. Pauls purpose who goeth about to prove these two things that all are not the children of promise which are the children of Abraham after the flesh which he shewed by the instance of Ismael and Isaack vers 7. The other point is that Gods election is of grace not by workes as appeareth in the example of Esau and Iacob wherefore the one was hated of God the other loved before they had done good or evill If the Apostle then had brought in an example of temporall election it had been impertinent seeing thorowout the Chapter he treateth of eternall 2. Neither yet was this outward preheminence of Iacob and refusall of Esau a signe onely and figure of their eternall election and reprobation as Lyranus in 1. Malach. And therefore not directly implied in the words but so applied by the Apostle for as the Preacher saith No man knoweth either love or hatred of all that is before them Eccles. 9.4 that is Gods love or hatred is not discerned by the condition of outward things 3. Neither is it the literall and historicall sense only to shew that Esau was temporally rejected but. S. Paul by his divine spirit doth draw it to a mysticall sense as Pererius thinketh in 25. Gen. numer 45. for S. Paul understandeth Moses no otherwise than Malachy did Esau have I hated Iacob have I loved chap. 1.1 who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob 4. Wherefore the truth is that the very literall and proper sense of these words The elder shall serve the younger written first by Moses and cited by S. Paul doth principally describe the everlasting state and condition before God and are especially to be referred to the celestiall inheritance but secondarily the promise of the externall inheritance of Canaan is here also comprehended This may be made evident by these two reasons 1. That is the proper sense of the place which is principally and chiefly intended by the Spirit but so is this spirituall sense as the
Prophet expoundeth this place of Gods eternall love and hatred of Iacob and Esau 2. That is the proper sense of the place from the which an argument is framed and a conclusion inferred but out of this spirituall sense concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes Ergo it is the proper sense 6. Places of Morall observation 1. Observ. The reconciliation of brethren Vers. 9. HIs sonne Isaack and Ismael buried him They which were separated during their fathers life are now united and reconciled in his death which teacheth us that brethren which have beene long at variance should yet when the time of mourning for their father commeth returne in affection Muscul. Not as Esau that intended when his father was dead to execute his malice toward his brother Gen. 27.41 2. Observ. To continue and persevere in prayer Vers. 21. ISaack prayed to the Lord for his wife It seemeth seeing Rebeccah continued barren twenty yeares for Isaack was maried at 40. and was 60. yeares old when Esau and Iacob were borne that Isaack continued many yeares in prayer and waited from moneth to moneth from yeare to yeare till the Lord had condescended to his prayer whereby wee are taught that wee should not give over in our prayers neither limit God to heare us within a time but still patiently expect his gracious pleasure as the Apostle exhorteth that wee should pray continually 1 Thes. 5.17 Mercer 3. Observ. Gods will many times revealed to the weaker sort Vers. 28. ISaack loved Esau c. Rebeccah was better affected toward the chosen seed than Isaack waâ—â— so was Sarahs heart toward Isaack but Abraham loved Ismael whereby wee see that manâ— times God revealeth his will to the more infirme sex and as S. Paul saith chuseth the weake things of 〈◊〉 world to confound the strong 1 Cor. 1.17 Muscul. 4. Observ. Of frugality in meats and drinkes Vers. 29. NOw Iacob sod pottage c. By this we may see how frugall and sparing the diet of those godly Patriarkes was Iacob here contented himselfe with lentill pottage These lentils came from Egypt and was the usuall food in Alexandria for young and old which was commonly vendible in their Tabernes Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries the Philosopher Taurus used to sup with them and Zeno the Stoike prescribed to his schollers how they should seeth and dresse their lentils with the twelfth part of Coriander seed Athen. lib. 4. The like frugality and parsimony was used in famous countries among the Gentiles The Arcadians lived of akornes the Argives of apples the Athenians of figs the Tyrinthians of peares the Indians of canes the Carmanes of palmes the Sauromatians of millet the Persians nasturtio of cresses These examples ought to make Christians ashamed who use to pamper their bellies and feed their fansies with curious delights and exquisite dainties Perer. S. Paul giveth a rule for this meats for the belly the belly for meats God shall destroy both it and them 1 Cor. 6.13 that therefore men should not bee so carefull to feed and fill their bellies with dainty fare and costly meats seeing they both must fall to corruption 5. Observ. Against prophane persons that sell heaven for earthly pleasures Vers. 33. HE sold his birth-right Esau that for a messe of red pottage did part with his birth-right is a president and patterne of all those which for the momentany pleasures and profit of this life doe sell and lose their hope of eternall life Mercer As that rich glutton Luke 16. which purchased his ease and pleasure in this life with the everlasting paine and torment of his soule afterward for this cause is Esau called a prophane person Heb. 12.16 which for one portion of meat sold his birth-right CHAP. XXVI 1. The Argument or Contents FIrst in this Chapter is shewed the occasion of Isaacks going to Gerar which was by reason of the famine vers 1. And Gods Commandement vers 2 3. with the renewing of the promise made to Abraham 4 5. Secondly this Chapter treateth of Isaacks abode and dwelling in Gerar with such things as there happened 1. The question that arose about his wife vers 7â— to 12. 2. The envy of the Philistims against Isaack because hee prospered and waxed rich vers 13. to 18. 3. The contention betweene Isaacks servants and the Philistims concerning certaine fountaines vers 18. to vers 23. Thirdly there is declared the departure of Isaack from Gerar to dwell in Beersheba and the covenant there made betweene him and Abimelech vers 23. to the end 2. The divers readings v. 3. 18. my word shall be an helpe unto thee C. I will be with thee and blesse thee caeter v. 10. one of my stocke might have slept S. C. one of my people might have lion caet heb shacabh thou mightst have brought upon us ignorance S. this sinne caet v. 11. he that toucheth this mans wife H. this man or his wife caet v. 12. he found barly increased an hundred fold S. he found an hundreth fold caet v. 14. much tillage georgia S. a great family or houshold caet guabudah signifieth both v. 17. in the brooke of Gerar. H.C. in the valley of Gerar. caet nachal signifieth both a valley is more proper because they digged there v. 20 21 22. Heseck Sitâ—ah Rehoboth G.T.P. contention enmity roomth H.S.C.B. v. 25. there Isaacks servants digged a well in the valley of Gerar. S. v. 26. accompanied with his friend C. with Ahuzzah his friend caet v. 28. let the oath be confirmed that was betweene our fathers C. let there be now an oath betweene us caeter v. 33. he called it abundance H. an oath S. he called Shibah caet v. 35. they were rebellious against Isaack and Rebeckah C.B. they offended or were a griefe of minde caet heb bitternesse of Spirit 3. The Explanation of doubtfull questions QVEST. I. Whether this Abimelech were the same with whom Abraham had to deale Vers. 1. ANd there was a famine in the land c. 1. This other famine in Abrahams time was that famine mentioned chap. 12. where Abraham went downe into Aegypt Mercer for chap. 20. when Abraham sojourned in Gerar there is no famine spoken of which Pererius supposeth to have beene the cause of Abrahams going thither 2. This Abimelech might be either the same with whom Abraham had to deale who might bee now not above an hundred yeare old or another King of that name for the Kings of Gerar were called by the name of Abimelech as the Kings of Aegypt Pharaohs Phicol also might be the name of office or the same man might serve the father and sonne Mercer 3. Therefore we need not with Augustine quaest 75. in Genes to thinke this story to have beene done long before and to be set downe by way of recapitulation for it seemeth that Abraham was now
people of God had speciall prerogative in blessing as Isaack Iacob Moses c. Perer. 5. Esau doth not desire a peece onely of the blessing Isaack having made mention of two blessings vers 37. his preeminence over his brethren and abundance of wheat and wine the Hebrewes thinke that Esau yeelded the preeminence but desired the other to be given him neither doth he desire to be partaker with his brother in his blessing or to have some other blessing given him as Perer. But he coveteth the whole blessing both envying that his brother should be preferred before him Philo. and of a lightnesse of minde thinking that the blessing might be reversed Mercer QUEST XVIII Of Esaus teares that they found no repentance Vers. 38. ESau lift up his voice and wept c. 1. Whereas the Apostle Heb. 12. saith hereupon that Esau found no place of repentance though he sought it with teares it is not understood of Esaus repentance as Thom. Aquin. expoundeth which because it was rather for a temporall losse than for his sinnes tooke no place But the Apostle meaneth that Isaack repented not of that which he had done to Iacob notwithstanding Esaus teares in like sense the gifts of God are said to be without repentance Rom. 11.29 that is God doth not repent to change his decree sic Beza ex nostris Cajetan Perer. 2. Where the Apostle saith he was rejected he meaneth from the greater blessing which belonged to the birth-right and inheritance for Esau obtained of his father the smaller blessing 3. Esaus teares proceeded of envie toward his brother not of any true sorrow for he doth not acknowledge any fault in himselfe but layeth all the fault upon his brother vers 36. and beside he upon this hated his brother and purposed to kill him vers 41. which is not the fruit of true repentance and therefore it is no marvell that it was not accepted with God Calvin QUEST XIX Of the blessing which Isaack gave to Esau. Vers. 39. BEhold the fatnesse of the earth c. Isaack indueth Esau also with a temporall blessing but with some restraint 1. First here is omitted plenty of wheat and wine which was given before to Iacob whereby is signified that Esaus Countrey should not abound with such plenty as Iacobs Perer. 2. In Iacobs blessing it was added God give thee of the dew of heaven but here no mention is made of God so the meaning is that Iacobs posterity should depend upon God for these externall blessings so should not Esaus race Mercer 3. There is a spirituall blessing pronounced to Iacob they shall be blessed that blesse thee which is omitted here 4. Where the Prophet saith I hated Esau and made his mountaines waste Malach. 1.3 Idumea was a desart and barren Countrey in respect of Canaan yet in it selfe it was not void of some fatnesse and fruitfulnesse as here Isaack promiseth Calvin QUEST XX. Of Esaus subjection to Iacob and the casting off of his yoke Vers. 4. BY thy sword shalt thou live c. 1. That is both Esau should get his living by the sword Mercer and his posterity the Idumeans should bee a savage and cruell people Calvin 2. He should serve his brother which came to passe in their posterity seven hundred yeares after this prophecie in Davids time who subdued Edom and put garrisons there 2. Sam. 8.14 Ambrose noteth this for a benefit that Esau was made Iacobs servant Intemperanti prâ—fecit sobrium prudenti imprudentem statuit obedire He set the sober over the intemperate and appointed the foolish to serve the wise lib. 2. de Iacob c. 3. 3. Thou shalt get the mastery some translate when thou hast mourned and referre it to that heavy chance when the idolatrous King of Moab sacrificed the King of Edoms sonne and not long after the Edomites shaked off the yoke of the Israelites sic Iun in hunc locum which reading is better for the word here used eu hiphel signifieth to mourne or to be humbled as Psal. 55.2 I mourne in my prayer the Edomites after they had served Israel some foure hundred and fifteene years in the dayes of Ioram Iehosophats son they departed from Iuda and made them a King of their owne 2 King 8.20 and in this liberty they continued eight hundred yeares till the time of Hircanus who subdued them and made them to be circumcised But after this Herod the sonne of Antipater an Idumean obtained to be King of the Jewes so that in him also after a sort the Edomites got the mastery over Iudah Perer. QUEST XXIII Of Esaus purpose to kill Iacob Vers. 41. THe dayes of mourning for my father c. 1. That which joyned and reconciled Ismael and Isaack the death and buriall of Abraham doth encourage Esau to kill his brother Muscul. 2. Yet it was but a fained mourning which he would afford his father seeing he purposed to slay his brother Calvin 3. He would not doe it so long as his father lived lest he should accurse him and deprive him of all blessings so he refrained for feare not of conscience Mercer 4. He onely maketh mention of mourning for his father it should seeme that he little regarded his mother whom he ought equally to have reverenced Perer. QUEST XXIV How Rebeccah knew of Esau his bloudy purpose Vers. 42. IT was told Rebeckah 1. Though it be said that Esau thought in his minde to kill Iacob yet it is like that hee could not conceale or dissemble his murderous heart but uttered it in the hearing of his wives or some other by which meanes it is more like it came to Rebeckahs knowledge than by revelation as Augustine thinketh because the words are it was told or reported to Rebeckah Mercer 2. She called Iacob or sent for him who as the Hebrewes thinke had hid himselfe for feare of his brother 3. Esau his hatred was such that he could not be satisfied nor comforted but by the death of Iacob thinking then to recover his birth-right againe QUEST XXV Of Rebeccahs counsell given to Iacob to escape away Vers. 44. TArrie there a few dayes c. 1. Yet Iacob stayed twenty yeares a longer time than Rebeckah supposed of which long stay the frowardnesse of Laban was a cause some thinke because of these words it is said of Iacob when he had served seven yeares for Rachel they seemed unto him but a few dayes c. Gen. 29.20 yet not his mothers words but the love of Rachel made that time seeme so short Mercer 2. She thinketh that Iacobs absence and the continuance of time would allay Esaus implacable wrath some mens anger is soone kindled and as soone abated such Aristotle calleth Acrechiólous extreme chollericke men others doe keepe wrath long whom he nameth Picrochiólous of their bitter choller and such was Esau his anger 3. Rebeccah promiseth to send for Iacob which the Hebrewes thinke she performed in sending her nurse Deborah to him which died in Iacobs house after
in Rachel is excusable for as meat pleaseth better in a cleane dish so vertue in comely persons is more amiable Hugo and some actions there are that without some delight cannot be so well affected as eating of meats learning of arts such is the matrimoniall society Augustine yea holy men may faile in some circumstances of vertuous actions as in the zeale of justice in the workes of charity in the love of their spouses which defects are excused by the lawfulnesse of the actions and the exercise of other vertues Perer. ex Thom. Anglic. QUEST IX How Iacobs terme was ended Vers. 21. GIve me my wife c. for my terme is ended 1. Not which Rebeckah his mother did set him neither speaketh he of the terme of his owne yeares that by reason of his age he could stay no longer to have any children Iun. but he meaneth his seven yeares of service were expired 2. It is therefore unlike that in the beginning of the seven yeares this was done as R. Levi or before the seven yeares compleat as Ramban for Laban being an hard man would remit nothing of the time agreed upon QUEST X. Of marriage feasts and why Laban made a feast Vers. 22. LAban gathered together all the men of the place c. 1. Not all but many of the neighbours were called together for thus in Scripture often generall speeches are restrained Genes 41.57 all countries came to Egypt to buy corne that is very many 2. This company was called together not to advise with Laban how to deceive Iacob as some Hebrewes thinke for Laban was crafty enough of himselfe Mercer but that Iacob before so many witnesses should not goe back from that marriage wherein he should be deceived Calvin 3. This solemnitie of marriage though it be not of the substance thereof yet for more honesty and decency and for the ratifying of marriage and to avoyd secret contracts it is very fit to be used Tostatus 4. It was the laudable manner of those times to make marriage feasts as appeareth both in the old and new testament Iud 14.10 Sampson made a feast at his marriage our Saviour vouchsafed to be present at the marriage feast Iohn 2. and this custome may very well be retained so it be used with moderation that the concourse of unruly company be prevented and excesse avoyded therefore Plato prescribeth at marriage feasts not above five friends of each side and as many kinsfolkes to be called together but to be drunken with wine he counteth it maxime alienum in nuptiis to be least of all beseeming marriage Perer. QUEST XI Of Labans fraud in suborning Leah Vers. 33. WHen the even was come he tooke Leah c. 1. Their manner was to bring the spouse home at night and covered with a veile for modesty and shamefastnesse which was the cause that Iacob knew not Leah at his first going in unto her and it is like that she was silent all night lest she should have beene discerned and her silence he imputed to her modesty some thinke that Iacob came not neare her but continued all night in prayer but it is unlike seeing that Iacob had longed seven years for this marriage 2. Leah cannot be here excused who was in fault yet drawn into it by her fathers counsell and desirous also herselfe to be married to such a worthy man Perer. and she might thinke that Iacob and her father were agreed 3. But Laban was in the greatest fault and therefore Iacob doth expostulate with him 1. He is unjust of his promise in not giving Rachel betroathed to Iacob 2. Hee dissembleth excusing himselfe by the custome 3. He offereth wrong to his daughter to cause her to commit adultery 4. And to Iacob in thrusting upon him a woman whom hee desired not 5. Though there were such a custome he should have stood upon it in time when Rachel was espoused now the custome could not serve to violate the law of nature to cause Iacob to commit adultery being betroathed already to another Perer. QUEST XII Whether Iacob fulfilled seven daies or yeares before Rachel was given him Vers. 27. FVlfill seven for her 1. Some understand this of seven yeares for the word Shebang is sometime taken for seven daies sometime for seven yeares Mercer Vatab. Genevous but this is not like for Rachel was given to Iacob first and then he served seven yeares for Rachel but if it should be taken for seven yeares then Iacob should not have had his wife till these seven were fulfilled vers 28. 2. But it is better understood of daies as Hierome expoundeth it ut sepâ—em dies pro nuptiis prioris sororis expleat that he fulfilled seven daies for the marriage of the elder sister Hieron tradition in Genes for it was the manner to keepe the marriage feast 7. dayes Iud. 14.15.17 Augustine yeeldeth this reason valde iniquâ—m fuisset Iacob fallaciter deceptum differre alios septem annos it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer qu. 89. in Genes QUEST XIII Iacobs multiplicity of marriage no argument of his intemperance Vers. 29. LAban also gave Rachel his daughter Bilhah c. Laban gave unto both his daughters handmaids both to attend and wait upon them as also to be a solace and comfort unto them in a strange country whither they were to goe Perer. 2. These afterward were joyned unto Iacob for procreation beside either Laban or Iacobs intention and in that Iacob had two wives and two concubines it argueth not his intemperancie 1. Because he intended onely to marry Rachel praeter animi voluntatem Leam accidisse and that Lea was given unto him beside his minde 2. Iacob also in this multiplicitie of marriage chiefly propounded to himselfe the procreation and multiplying of his seed 3. He took his maids not of his owne minde sed ut conjugem placaret but to please his wives that they might have children by them 4. And againe it must be considered tunc temporis non datam fuisse legem qua multiplices nuptias prohiberet that there was at that time no law which did forbid multiplicity of marriage sic Theodoret. qu. 84. in Gen. ex citat Perer. QUEST XIV At what time Leahs foure eldest children were borne Vers. 34. HIs name was called Levi 35. shee called his name Iehudah 1. The Hebrewes fable that Michael called from heaven to Levi and gave him that name and endued him with gifts fit for the Priesthood and further Leah now having borne three children saith her husband should be joyned unto her because she had borne her part of the twelve sons which she as a prophetesse did foresee should be borne unto Iacob of his two wives and two handmaids but these are fabulous and vaine conjectures they also in the name Iehudah doe include Iehovah the letter Daleth being added in the fourth place because he was the fourth son but these light collections are
but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of Sarah
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 and
Ambrose The third is their impudent behaviour and continuall solliciting as here this unshamefast woman did day by day move and provoke Ioseph Vers. 10 ex Perer. 4. Observ. The occasion of evill to bee avoyded Vers. 10. HE hearkened not unto her to lie with her or bee in her companie Ioseph would avoid all occasions that might draw him into the least suspition of evill Muscul. So the Apostle saith Abstaine from all appearance of evill 1 Thess. 1.22 He that will not be inticed to adulterie drunkennesse and such like must shunne and avoid the companie of such 5. Observ. The unstable affections of the wicked Vers 14. SHee called to the men of the house This wicked womans love was turned into hatred such was Amnons filthie love or lust rather toward Thamar whom he hated as much after his uncleane act as hee doated upon her before 2 Sam. 13.15 Such are the affections of the wicked variable inconstant inhumane unstedfast 6. Observ. God visiteth his children even in prison Vers. 21. THe Lord was with Ioseph and shewed him mercie c. Though Ioseph was closed up in the darke dungeon yet God was his light and comfort as it is in the Psalme Vnto the righteous ariseth light in darkenesse Psal. 102.4 Visiâ—at deus in carcere suos God doth visit his even in prison as Christ saith in the person of his members I was in prison and ye did not visit mee Matth. 25. Thus God visited Paul and Silas being fast in the stocks in the inner prison when at midnight they sung a Psalme unto God Act. 16.25 CHAP. XL. 1. The Method or Argument THis chapter sheweth first what favour Ioseph found for the time present at the hands of the keeper and how he was set over the other prisoners vers 1. to vers 5. Secondly how by the interpretation of certaine dreames he made away for his deliverance and preferment following where first the dreames are rehearsed unto him the dreame of Pharaohs chiefe Butler apart as also the dreame of the chiefe Baker then Ioseph expoundeth the dreames the interpretation of the one was good of the other unhappie lastly is shewed the divers successe of these dreames according to Iosephs interpretaâ—â—â—n vers 19. to the end 2. The divers readings v. 1. It happened that two Eunuches offended H. the rest have not this clause but onely that the Butler and Bakâ—r offended The chiefe Butler and chiefe Baker S. The Butler and Baker caet v. 1 The Butler and Cooke T. Butler and Baker caet aphah signifieth to bake and to seeth and dresse meat it appeareth v. 17 that he had charge of the Kings meat v. 2. Pharaoh was angrie with them H. angrie with his two Eunuches S. two princes C. officers G. B. Courtiers T. Saris signifieth both and Eunuch and geâ—ded man as likewise a principall officer or man in authoritie v. 3. He sent them into the prison of the Captaine of the souldiers H.C. of the chiefe steward G. B. praefecti satellitum master of the guard T. principis lanionum the chiefe slaughter-man P. see before chap. 37.36 of the divers readings of the word tabach v. 3. In the place where Ioseph lay S. lay bound caet the house of them that were bound where Ioseph lay bound G. the round tower T. Soâ—ar a round vaulted place v. 5. They dreamed both a dreame the same night H. both one dreame in one night S. every one his dreame catâ—r Their visions were of their dreame S. each mans dreame of a divers interpretation S. according to the interpretation thereof câ—t The Butler and Baker of the King of Egypt which were bound in prison all have this clause but the Latin v. 13. Pharaoh shall remember thee C. remember thy service H. thine office S. â—â—mber thy head or â—eavie thine head T. lift up thy head B.G.P. heb v. 16. Three baskets of meale S. filled with principall or white bread C. three white baskets G. P. three white wicker baskets B. baskets full of holes T. char signifieth white and full of holes v. 17. All kinde of baken meats for Pharaoh cat all kind of meats dressed by the art of coquerie T. see before v. 1. v. 23. He forgot his interpreter H. remembred not Ioseph but forgâ—t him caet 3. The explanation of doubtfull questions QUEST I. What the offence was of Pharaohs chiefe Butler and Baker Vers. 1. THe Butler offended c. 1. This Butler and Baker that offended were not the under officers and therefore they which were set over them were punished as R. Ephraim Carus thinketh for it had not beene justice to punish one for an others fault but the same parties which offended were committed 2. Neither was this their offence because Pharaoh found a flye in the cup and a little stone in the bread as some Hebrewes imagine it is not like that so wise a Prince would punish so small offences with death some thinke they had attempted the chastitie of Pharaohs daughters but it is most like that it was some conspiracie or treason against the life of Pharaoh as we reade in the booke of Esther that two Eunuchs conspired against Assuerus Mercer QUEST 2. How the chiefe Butlers head is said to be lift up Vers. 13. WIthin three daies shall Pharaoh lift up or leavie thy head c. 1. Iunius exposition here is too curious that referreth this to that use and custome of tables made with rowes and ranks of holes with pegges against the which were written the names of the officers with their ministerie and services and that this peg is called the head and the boord or table the base or seat to the which the peg should be removed which signified the restoring of him to this place againe 2. I had rather with Mercerus understand by lifting up or leavying the head the numbering of him among the rest as the phrase is used Exod. 30.12 When thou liftest the head of the children of Israel that is takest the summe of them 3. But we neede not search further than with Musculus to take the plaine and ordinarie sense who by lifting up or leavying the head understandeth his advancement and restoring to his former condition as the head of Ioachim King of Iudah is said to be lift up when he was delivered out of prison 2. King 25.27 QUEST III. Whether Ioseph offended in making request to the Butler to remember him Vers. 14. HAve me in remembrance c. 1. The Hebrewes doe reprehend Ioseph for trusting to this meanes of his deliverance say that for this cause he was chastised with two yeares longer imprisonment to the same purpose writeth Augustin serm 82. de temp But although Ioseph was content to use the meanes which was offered yet there is no doubt he relied upon Gods providence still theerfore Ioseph is here reprehended without cause 2. Neither doth he make sale of his spirituall and propheticall gift
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 bought
Now Abraham and Ismael had not the same people to goe unto the faithfull cannot be said to be Ismaels people nor the prophane sort to be Abrahams But if the meaning of the phrase were no more than that they were gathered and joyned to the state of the dead the faithfull and prophane sort should all goe to one people wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life in being associated to the company of the just and a laying up of their bodies in assured hope of the resurrection Calvin Muscul. Luther The Apostle also sheweth what it is for the righteous to be gathered to their people Wee are come to the celestiall Ierusalem to the innumerable company of Angels to the congregation of the first borne c. to the spirits of just and perfect men Hebr. 12.22.13 To all these are we joyned by faith while we live and really when we are dead now quoad spem in hope then quoad rem in deed 6. Places of morall use 1. Mor. Fathers must rebuke and chastise their children Vers. 4. THou shalt not be excellent Fathers may learne by Iacobs example to chastise their children for their sinnes as here Ruben is censured for defiling his fathers bed for this cause Heli and his posterity were punished because hee did not reprove his sonnes according to the quality of their offence Perer. 2. Mor. Gods vengeance though it be deferred will certainly come FUrther in that Rubens punishment had beene a long time suspended and deferred almost 40. yeeres after he had committed this uncleane sinne yet at the last it commeth let no sinner flatter himselfe in his impunity for if the long suffering of God draw him not to repentance it shall but increase his punishment as the Apostle sheweth Rom. 2.4 5. 3. Mor. The short pleasures of sinne deprive men of many blessings AGaine as Ruben for a little short pleasure lost his birthright and dignity so many for the vaine and momentany pleasures of this life are deprived of many and great blessings like to Esau that for a messe of pottage did part with his birthright 4. Mor. Contumely against parents never goeth unpunished WE see also what an high offence before God it is to offer any wrong or contumely to our parents such was Cham toward Noah Absalon toward David and here Ruben that polluted his father Iacobs bed 5. Mor. Against unjust and immoderate revenge Vers. 7. CVrsed be their wrath The Lord condemneth all kinde of revenge that proceedeth of wrath especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility under pretence of friendship 2. Against men unawares suspecting nothing 3. When they were in griefe of body 4. With a pretext and shew of religion 5. The revenge farre exceeded in greatnesse the quality of the offence Such a kinde of revenge is unjust and cruell Wherefore in this case wee should follow the Wise-mans counsell Say not I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.22 Perer. 6. Mor. Every mans portion in the earth assigned of God Vers. 13. AS Zabulun shall dwell by the sea side Hence we learne that the lot of men for their habitation and dwelling in the earth falleth not out unto them by chance but by Gods providence and appointment for as it is in the Psalme The earth is the Lords and the fulnesse thereof Psal. 24.1 therefore every one should be contented with his lot and portion as assigned unto him of God Perer. 7. Mor. The Church shall overcome at last Vers. 19. ANd an host of men shall overcome him but he shall overcome at the last c. So the Church of God though it shall indure much trouble and sorrow in the world yet it shall triumph and have the victory in the end as our Saviour saith to his Apostles In the world yee shall have trouble but be of good comfort I have overcome the world Iohn 16.33 8. Mor. The quiet and peaceable end of the righteous Vers. 33. HE plucked up his feet into the bed Before Iacob had raised up himselfe as well as he could not having his legs hanging out of the bed as Perer. that had beene no fit lying for a man ready to dye but he had stretched out himselfe before as well as he could for reverence unto the word of God which he delivered but now feeling the houre of his death to be instant hee doth gather up his legs after a seemely and quiet manner not strugling or striving against death as many doe but as though death â—ere in his power he doth meekely and gently yeeld himselfe unto it such a peaceable and quiet kinde of departure God often granteth to his children Muscul. Howbeit this is not alwayes so for sometime a wicked man may dye like a lambe still and quiet as the Psalme saith There are no bands in his death Psal. 73.4 and a righteous man may have a strong death by reason of the extremity of his sicknesse and the manner of the disease but yet inwardly he hath a peaceable and quiet soule and therefore Balaam had good reason to pray as he did Let me dye the death of the righteous and let my last end be like his Num. 23.10 CHAP. L. 1. The Method and Argument IN this Chapter is set forth 1. Iosephs piety toward his father Iacob in causing him to be embawmed vers 2 3. in his buriall 1. He procured leave of Pharaoh vers 4 5 6. 2. He did honourably accompany him vers 7 8 9. 3. They mourned for him by the way vers 10 11. 4. Then they buried him as he had commanded 2. His humanity toward his brethren with their message in their fathers name vers 14 15 16. their humility vers 18. Iosephs friendly answer vers 19 20 â—â— 3. Iosephs prosperity in seeing his childrens children v. 23. 4. His faithfull departure buriall and age v. 24 25. 2. The divers readings v. 2. he commanded those which had charge of funerals S. commanded the Physitians câ—t v. 4. spake to potentates of Pharaoh S. spake to Pharaohs house caet v. 8. only their kinred they left their sheepe and oxen c. S. their children or little ones caet v. 10. they came to Goren Atad G. to the corne-floore or field beset with thistles T. to the corne-floore of Athad cat of Achad H. athad signifieth a thistle v. 11. Abel Mizraim G. the mourning of the Egyptians cat v. 13. beside Mamre G. before Mamre B. over against Mamre caet against or before the face of Mamre cat v. 19. feare not can we resist Gods will H. for I am Gods S. for I feare God C. am not I under God G. am I God B. am I in the stead of God T.P. 3. The explanation of doubtfull questions and places QUEST I. Of the divers fashions of buriall Vers. 2. ANd Moses commanded his servants
effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and the
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis 2.
mount Sinai at the delivery of the Law 2. Visions were of three sorts either such as by spirituall illumination were manifested unto the intellectuall part and understanding or such as wrought upon the inward phantasie or were shewed by some visible signes to the externall sense Simler as in this place 3. This bush is in Hebrew called seneh which the Hebrewes describe to be a shrub full of prickes and without fruit and so thicke that a bird cannot enter without the rufling and pulling off her feathers some thinke that the mountaine Sinai was called of Seneh either because of this bush or for that it was full of bushes Perer. 4. There are two parts of this vision the flame burning in the bush and the Angell speaking â—o Moses out of the bush Simler QUEST IV. Of the flame of fire that burned not IN a flame of fire out of the midst Plato maketh three kindes of fire the thicke grosse fire as in the burning of wood a bright and subtile fire yet burning and a cleere pure fire which lighteth onely and burneth not such as is in the starres And hereunto may bee added a fourth kind which is the element of fire which neither giveth light nor yet burneth This fire was of the second kinde not a fire in shew and imagination but a true fire for otherwise it had beene no marvell that the bush burned not Perer. 2. This fire was neither fetched downe from the element of fire as some thinke for so it should have pierced the middle and cold region of the aire which is contrarie unto it neither was it procured by an Angell who have not power of themselves to change the ordinance and course of nature but it was brought forth by God made of the aire or some other matter prepared of God for this was a supernaturall fire in those three things because it continued without fuell to feed upon it kept below and ascended not it burned but consumed not therefore it sheweth a supernaturall worke 4. Now that this fire consumed not the bush being a combustable matter the cause is because the naturall force thereof was restrained by God for if God concurre not with the nature of things they cannot worke nor shew their kinde as the three children walked in the firy oven and were not burned Whereas then the fire hath two inseparable qualities to give light and to burne God yet could here divide and separate them this fiâ—e giveth light but burneth not as the infernall fire shall burne but give no light as Basil sheweth upon the 28. Psalme Perer. QUEST V. What is signified by the burning of the fire without consuming the bush COncerning the signification hereof the burning of the fire and not the consuming of the bush 1. The Hebrewes thinke that God made choice of these two the fire and the bush whereof the one is a base thing and the other hath no shape that they should make no image or representation of God 2 Some thinke it betokeneth the Law that could not purge our sinnes signified by the bramble bâ—t only shew and demonstrate them 3. Some understand the divine nature of Christ which did not consume or dissolve his humane nature 4. Some apply it to the Virgin Mary of whom Christ was borne that carried fire and she not consumed 5. Some understand it of the state of a regenerate man in whom there are two parts the illumination of the spirit as the fire and the corruption of the flesh as the bramble 6. But Philo best expresseth what this fire resembled in the bush the bush sheweth the vile and miserable estate of the Israelites in Egypt the fire their affliction the not consuming of the bush that they should be preserved in their trouble and be delivered from it and that in the end they should bee as brambles to pricke and wound their enemies Perer. 7. Beside God sheweth himselfe by this supernaturall fire farre unlike the naturall and ordinarie fire which consumeth things neere hand but toucheth not a farre off But God is friendly and favourable to his servants that draw neere unto him but he exerciseth his judgâ—ments upon the wicked that goe farre off from him Ferus QUEST VI. Whether it were an Angell or God himself that appeared unto Moses QUEST VII What moved Moses to draw neere to behold this strange sight Vers. 3. THerefore Moses said I will turne aside 1. Some thinke that Moses being much conversant and exercised in the knowledge of naturall things might of a curious minde approch to trie out some naturall concluâ—ion because there are some kindes of fire that breake out of the earth as in Lyciâ— and Island that doe consume water and yet burne not tow and when Sylla besieged Athens there was a certaine tower which being 〈◊〉 with a certaine â—lime could not bee set on fire 2. But it is more like that Moses tooke this to be some divine sight as being exercised more in the contemplation of divine and spirituall things and was moved to draw neere by some spirituall instinct Ferus yet he might presume somewhat farre and therefore is forbidden to come neere Simlerus QUEST VIII Why the Lord doubleth Moses name in calling him Vers. 4. MOses Moses 1. The Hebrewes thinke that this voyce whereby God spake to Moses was lâ—ke to Amrams voice Moses father which was well knowne unto him and they further adde that the Lord used to speake to his servants in such a voice as was familiar unto them as when the Lord spake to Samuel he went to Helâ— supposing it had beene his voice 1. Sam. 3. But the going to Helâ— sheweth not that it was like that old mans voice but that Samuel not yet acquainted with the Lords voice could not judge it to be any mans voice but his and therefore goeth unto him to be better instructed 2. But this calling of Moses by name is a signe of Gods favour unto Moses so God calleth Abraham Isaac and Iacob whom he loved by their names The wicked are seldome called by their names in Scripture like as among men when one is called by his name it sheweth kindnesse and love as Scipio did study to call the citizens by their names that they might thinke he had a care of them And Cyrus called his souldiers by their names Simler 3. And this sheweth that God taketh especiall notice and knowledge of such whom hee singleth out by name as our Saviour answereth Nathaniel who wondred that Christ knew him by his name whom hee had not seene before that before Philip called him when he was under the fig tree he saw him Ioh. 1.48 Ferus 4. Beside this doubling of Moses name serveth the better to prepare and stirre him up to give diligent attention to this heavenly vision and voyce Simler QUEST IX What the putting off the shooes meaneth Vers. 5. PVt thy shooes off thy feete 1. We reade of three kindes of putting off the shooes in Scripture the
therewith as a child halfe consumed in the mothers wombe Numb 12.10 Iunius QUEST V. Whether the third signe of turning the water into bloud were shewed at this time Vers 9. IT shall bee turned into bloud Iosephus thinketh that this signe as likewise the two other were done in this place But the truth is as Philo noteth that the other two were shewed now the third was done in Egypt because hee is bid to take of the water of the river that is of Nilus Perer. 2. This miracle seemeth to bee divers from that chap. 7. of turning the waters of the rivers into bloud for there the waters in the rivers are changed here the water is taken out of the river there the waters so continued 7. dayes but here the water is powred upon the dry land and so it is like it was soone dried up of the earth and returneth not into his kinde as in the two first miracles And againe Aaron is said to have done these miracles in the sight of the people vers 30. but the waters of the rivers were not yet turned into bloud therefore in this place those signes are shewed which should serve principally to confirme Moses calling before the Israelites which afterward as occasion was offered were done also before Pharaoh Simler 3. And this signe of turning water into bloud did signifie that the time was at hand that God would judge the Egyptians for the death of the infants whose bloud they had shed in the waters Lyranus Simlerus QUEST VI. Whether in these miracles there were a substantiall change NOw here it will be demanded whether these conversions and changes were verily and substantially done or they so appeared only 1. But it is not to be doubted of for the very substance and nature of these things for the time was changed 1. Because the word and the thing must agree together Now the Lord saith that the water shall be turned into bloud therefore it was turned but the Hebrew phrase is more significant shall bee into bloud so the rod was into a serpent that is turned or changed 2. The sense both of the sight and feeling discerned them to be truly changed 3. Because it is not impossible or hard with God the creator of the substance to change the substance 4. Such were these conversions as that of water into wine by our Saviour Christ at the marriage feast Ioh. 2. which was a true conversion Simler 2. And this is one speciall difference betweene the miracles which are wrought by God and such wonders as are wrought by Satan these are done in truth the other in illusion as our Saviour saith A spirit hath not flesh and bones as ye see me to have Luke 24.39 that is spirits may assume a shape but a true body Satan cannot counterfeit as Hierome saith Signa qua faciebat Moses imitabantur signa Aegyptiâ—rum sed noâ— erant in veritate The signes of the Egyptians did counterfeit the signes which Moses did but they were not in truth for the rod of Moses devoured the rods of the Egyptians QUEST VII Whether Moses indeed had an impediment of speech and what it was Vers. 10. I Am not eloquent c. but I am slow of speech and slow of tongue 1. Some thinke that Moses spake thus only of modesty and humility Borrh But it appeareth by the Lords answer that hee had some want in his speech 2. Others judge that Moses thus speaketh by way of comparison that since God had talked with him which they define to be three dayes taking those words simply according to the letter as they are in the Hebrew I am not eloquent from yesterday to yer yesterday whereas he seemed somewhat before now hee seeth that his eloquence is nothing Origen in cap. 3. Ruperius But these words yesterday and yer yesterday doe for the most part signifie indefinitely the time past as Gen. 31.2 Labans countenance was not toward Iacob as yesterday and yer yesterday and so it is taken here and the rather because these two times are distinguished I am not eloquent yesterday and yer yesterday and that which followeth no not since thou spakest with thy servant and beside Moses after this complaineth that hee was of uncircumcised lippes Chap. 6.12 Hee therefore only at this time seemeth not so to bee 3. Some thinke that Moses indeed was astonished at this vision and thereby began to be as speechlesse Osiander Pellican But that infirmity continued afterward as is before shewed and therefore it was not procured by his present astonishment 4. Others do thinke that Moses had indeed an impediment of speech but it was onely in the Egyptian language which he might have forgotten in this long time of his exile Hugo S. Victor But beside that it is not like that Moses could forget that language wherein he had beene trained up 40. yeeres he simply complaineth of his utterance 5. Therefore it is most like that Moses had some naturall impediment in his speech and some one or more of these defects either that hee was a man of few words not flowing in speech for so it is in the Hebrew a man of words which the Chalde translateth a man of speech or that he was not a man of choice words not eloquent as the Latine readeth or that he was of a slow tongue as the Latine so it is in the Hebrew of a heavy tongue or of bad pronuntiation as the Septuagint reade of a small voyce for he saith that hee was both of an heavie or slow mouth and of a slow tongue 6. But that seemeth to be one of the Hebrewes fables that Moses by this meanes became a man of imperfect speech that when Pharaoh playing with him had set his crowne upon his head and he had cast it downe which one of the Egyptian Priests interpreted to be an ominous signe against Pharaoh and his Kingdome then to trie the childs innocencie they put a burning cole to his mouth by the which the top of his tongue was seared and so the child thereupon began to stammer in his speech Perer. 7. Now it pleased God to make choice of such an unlike instrument one of an imperfect speech that God might have all the glory of this worke and nothing should be ascribed unto man As for the same cause our Saviour made choice of his Apostles from simple and unlettered men to whom he gave the gift of utterance and of divers languages Theodoret. 8. But here it will bee objected that S. Stephen saith of Moses that he was mighty in words and in deeds Act. 7.22 How then could he be imperfect and defective in speech To this some answer that he was mighty in invention and disposition not in elocution for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee referred to the inward conceit of the minde as to the words of the mouth Simler But this rather may bee answered that as S. Paul saith of himselfe though
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
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 expedition
Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement chap. 3.18
downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in nature as
the naturall burning of certaine mountaines as of Aetna in Cicilia Vesuvius in Campania It is found by experience that certaine things putrifie not as the flesh of a Peacoke as Augustine saith and coales upon the which for the same cause Chersiphron founded the temple of Diana lime boyleth with water and is quenched with oile the adamant is so hard that it cannot bee broken upon a smithes anvill the Agrigentine salt melteth in the fire and sparkleth in the water there is said to bee a fountaine among the Garamants that boileth in the night and freezeth in the day the stone Asbestus burneth continually being once set on fire and is never extinct the wood of a certaine figge tree in Egypt sinketh in the water in the Isle Tilo the trees cast no leaves in the Temple of Venus there was a lampe that no tempest could put out and Lodovicus Vives there reporteth that a certaine lampe was found in a grave that had burned above 1050. yeeres At Alexandria in the Temple of Serapis a certaine image of iron did hang in the top by reason of a certaine loadstone which was inclosed in the roofe These and other such like strange things in nature Augustine remembreth Some wee have knowledge of but many secrets of nature are hid from us but knowne unto the spirits who by this meanes doe worke wonders only producing extraordinarie effects of nature 4. Augustine further in another place sheweth the reason thereof in this manner Sunt occulta quaedam semina arborum plantarum c. in elementis c. There are certaine hid seeds of trees plants in the elements for as there are visible seeds so there are hid seeds which give unto the other their vertue like as then the husbandman doth not create corne but bringeth it out by his labour so the evill Angels doe not create things but only doe draw forth those seeds which are unknowne to us but well knowne to them As Iacob did not create that variety of colour in the sheep but by applying of particoloured rods brought it forth sicut ergo matres gravidae sunt foetibus itâ— mundus gravidus est causis seminibus nascentium Then as mothers that are great with child so the world is full of such seeds and causes of the beginning of things which causes they better knowing then we doe worke wonders yea wee see that men by the pounding of certaine herbes and by such like meanes can cause wormes and other like small creatures to come forth To this purpose Augustine QUEST XVI What workes in naturall things are forbidden unto spirits to doe IT followeth now to shew as wee have seene what things are possible to bee done by spirits so what things are out of their reach and beyond their power 1. Touching the immediate action of spirits which is by locall motion the Devill cannot destroy the world or any principall part thereof nor subvert the order and course of nature he cannot change the course of the heavens or put the starres out of their place neither although he may work some alteration in some part of the earth the whole he cannot remove these and such great workes he cannot doe Perer. ex Aquinat the reason is this because this were to crosse the Creator who by his providence as by his power hee created the world and all that is therein so he preserveth the same in that order which he hath appointed as the Psalmist saith The earth is the Lords and all that therein is hee hath founded it upon the sea and established it upon the flouds Psalm 24.1 2. Secondly concerning the other mediate action of spirits by the instrument and mediation of the creatures these things are denied unto spirits 1. They cannot create any thing of nothing for that argueth an infinite power and is peculiar unto God 2. The Devill being himselfe spirituall and without a bodily substance cannot immediatly change or transforme any materiall or corporall substance without some other naturall cause comming betweene 3. Neither can these spirits change any naturall thing into an other naturall thing immediatly without that subordination of nature and preparation and disposition of the matter which is observed in the generation of things therefore hee cannot bring forth a beast without seed nor a perfect beast all at once because naturally both the generation of such things is by seed and they receive their increase and growth not all at once but by degrees and in time therefore when by the operation of Satan lions and beares and such like creatures have beene made to appeare either they were but phantasies and no such things indeed or were transported from some other place and by this reason he cannot restore dead bodies to life because the body being void of naturall heat and spirits is not fit to entertaine the soule 4. Neither can Satan hinder the operation of naturall things if nothing be wanting which is necessâ—ry for their working And generally whatsoever alteration may be made by naturall causes as wormes and frogs and such like may come of pâ—â—refaction these things may be atchieved and compassed by spirits but such changes and transmutations as cannot be done by naturall meanes as to turne a man into a beast are not within the limits of Devils power But when such things seeme to be done they are in shew rather than truth which may be done two wayes either by so binding and blinding the inward phantasie and sense as that may seeme to be which is not or by fashioning some such shape and forme outwardly and objecting it to the sense Perer. Ex Aquinat QUEST XVII Whether Satan can raise the spirits and soules of the dead AMong other things which exceed the power of spirits it is affirmed before that they cannot raise the soules of men departed as Necromancers doe take upon them to talke with the dead 1. Let us see the vaine opinion of the heathen of this devilish Necromancy Porphyrius writeth that the soules of wicked men are turned into Devils and doe appeare in divers shapes and the soules of them that want buriall doe wander about their bodies and sometimes are compelled to resume their bodies Likewise Hosthanes did professe and promise to raise what dead soever and to bring them to talke with the living as Plinie writeth lib. 30. cap. 2. who in the same place reporteth a farre more strange or rather fabulous thing that Appion the Grammarian should tell of a certaine herb called Cynocephalia and of the Egyptians Osirites which hath power to raise the dead and that thereby he called Homers ghost to inquire of him touching his countrie and parents There were among the Gentiles certaine places famous for Necromancie where they received oracles from the dead as they were made to beleeve such was the Cymmerian oracle at the lake Avernam in Campania such was Ericthone the Thessalian that raised up the dead to declare to Sextus Pompeius the successe
darkenesse but onely made a separation betweene the light and the darknesse Gen. 14. Whereupon Augustine groundeth this distinction Aliud fecit Deus ordinavit aliud non fecit sed ordinavit God mâ—dâ— sâ—me things and ordered them also some things he made not but ordered as he giveth instance of the darknesse so the workes of darknesse God cannot be said to have made but only he disposeth and ordereth them QUEST XXVII God otherwise hardneth then as a generall mover of the heart THirdly some referre that worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the creature in whom all things move live and have their being Act. 17.28 So that the hardning of the heart as it is an action or worke is of God but as it is evill it proceedeth from man So Zuinglius Quatenus est Dei Creatoris opus est crimen non est quantum autem hominis crimen est scelus est As it is of God the Creator it is a worke it is no faule but as it is of man it is a fault it is a sinne The Master of the sentences hath the like saying Actus mali in quantum actus 〈◊〉 boni sunt à Deo authore Evill acts as they are acts are good and proceed of God the Author lib. 2. distinct 35. But this solution doth not take away the doubt for as God is the Creator and so generall worker hee only giveth power to move the heart this moving being the generall action is divided into two parts for there are good motions of the heart and evill the mollifying of the heart and the hardning in the good motions God concurreth two wayes as a generall mover by his creating power and as a particular directer by his regenerating grace but in the other motions he only hath a stroke as a generall mover in the particular action of hardning as it is evill hee concurreth not Therefore according to that generall power the Lord is said only to be a mover not an hardner of the heart Some other way therefore yet must be found out whereby the Lord is said to harden the heart QUEST XXVIII How the Lord is said indeed to harden the heart TO conclude then this question of all these wayes before rehearsed which are ten in all I make choice of these three which may fully satisfie every doubt namely the third in the 17. quest before the fift in the 20. quest and the sixt in the 21. The first is that God is said to harden the heart by leaving it to it selfe and depriving it of his necessary grace as God is said to have given over the unbeleeving Gentiles to their hearts lusts Rom. 1.24 The second that beside this God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby further to bee indurate and hardned as S. Paul sheweth how the wicked abuse the patience and long suffering of God thereby to be further hardned Thirdly God by his just judgement Cum suum in malum quâ— ipse ultro ruit amplius ad finem usque impellit doth force him to his owne hurt whither hee runneth headlong himselfe even unto the end Iun. Aâ—aâ—ysâ—n 7. cap. Exod. God as a just Judge seeing a mans heart to bee bent upon wickednesse doth as a just Judge inflict upon him the spirituall punishment of induration To this purpose Augustine handling that place Rom. 1. how the Lord gave up the Gentiles to their owne lusts useth this distinction that some things there rehearsed are sinnes and no punishment as the pride and vanity of their mindes vers 21. They were not thankefull but became vaine in their imagination Some a punishment and no sinne as eternall death which they were worthy of vers 31. the rest that came betweene are both sinnes and punishments By this distinction Augustine in another place answereth this objection of the Pelagians God say they should not take such punishment of sinne Vt peccator per vindictam plura committeret That the sinners thereby commit more sinne Augustine answereth to this effect Sic ostendit ista esse peccata ut etiam poenae fint peccatorum he sheweth these so to be sinnes as that they are also punishments of sinnes as the Apostle there saith vers 27. Man with man wrought filthinesse and received to themselves such recompence of their error as was meet So the meaning of Augustine is that God did not send them upon the Gentiles as they were sinnes but they are to be considered as punishments of their sinnes as God hath an hand therein Likewise whereas Iulian the Pelagian objected that Per patientiam divinam sunt non per potentiam desideriis traditi That they were delivered over to their lusts not by the power but by the patience of God Augustine to shew the contrarie giveth instance of that place Ezech. 14.9 When it is said If the Prophet be deceived I have deceived him Patientia an potentia est Is it the patience or the power of God that doth this And concerning the hardning of Pharaohs heart Augustine concludeth thus Deus ejus voluntatem proprio suo vito malam in hoc peccatum judicio suo justo occulto inclinavit God did incline his will being evill by it owne faulâ— into this sinne by his just yet secret judgement If God did incline it he did more than suffer it or minister the occasion only whereby it was inclined Hierome expresseth as much by this similitude Vnus est solis calor secundùm essentias subjacentes alia liquefacit alia indurat liquatur cera induratur lutum there is buâ— one kinde of heate in the Sunne and according to the matter which it worketh upon some things it melteth some things it hardneth the wax is melted the clay hardned Origene also useth the same similitude and applieth it thus Sic indurasse dicitur Deus cor Pharaoniâ— quia cor ejus secundùm ea quae cogitabat luteum limosum erat So God as the Sunne hardneth the clay is said to have hardned Pharaohs heart because his heart according to those things which he thought was earthly and muddy And in another place he bringeth in this Simile Vt eodem opere plâ—viae terra diligenter exculta affert bonos fructus inculta tribulos as by the same worke of the raine the earth being well tilled bringeth forth good fruit and the untilled thistles Like as then the Sun hardneth the clay the raine bringeth forth weedes not of it selfe but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hid manner the hearts of the wicked are hardned but the cause thereof is in themselves And thus much shall suffice of this question see it handled before 2. Doct. chap. 7. and chap. 8 quest 12.
the principall and chiefe moneth as Vatablus but the first in order from whence all the rest should be numbred 2. Divers nations have had a divers custome in the accompt of their yeeres the Egyptians in their Hieroglyphikes counted every moneth a yeere the Arabians three moneths as from the spring to the Autumne from thence to midwinter The Acarnanians counted six moneths to a yeere as from the spring to the Autumne the Romanes and the Hebrewes reckoned twelve moneths and so is the yeere to bee taken here 3. It was the first moneth for matters ecclesiasticall and belonging to religion But the civill yeere began in the seventh moneth Levit. 25.9 As the Egyptians began their ecclesiasticall yeere from Midsummer and their civill from the Autumne Iun. From thence also they began their Jubile and the account of the seventh yeere of rest which if it had begun in the spring they should have wanted two yeeres fruits for the seventh yeere of rest and Jubile should begin before they had reaped the fruits sowne in the sixt yeere and in the seventh it was not lawfull for them either to sow or reape 4. As it was the first moneth of the yeere so was iâ— the chiefe and most famous in respect of the deliverance of the Israelites and in this moneth they went over Jordane and came into the land of Canaan the 10. day of the first moneth Iosh. 4.19 Perer. And now all things began to flourish and revive in the spring so that the earth did also as it were seeme to rejoyce for the liberty of the people of God Ferus From hence the Israelites for the remembrance of so glorious a deliverance had great cause to begin the computation of their yeere as Christians now doe from the nativity of our Lord for a commemoration of their spirituall deliverance Perer. QUEST IV. Of the name of this first moneth called of the Hebrewes Abib of the Chaldes Nisan THe name of this first moneth is not here expressed but chap. 13.4 it is called the moneth Abib so called because in that moneth corne began to be ripe 1. But here I cannot subscribe unto the opinion of Pererius therein following Paulus Burgensis that the Hebrewes had no names for their moneths before the captivity of Babylon but by their number as the first second third and after the captivity they borrowed the names of the moneths of the Medes and Persians and chiefly of the Chaldeans as it is to be found in the bookes of Nehemia Esther and the prophesie of Zacharie and the bookes of the Macchabees 2. But this appeareth to be otherwise for in divers places of Scripture wee finde the names of some of the moneths after the calling of the Hebrewes before the captivity of Babylon as the second moneth Zif 1 King 6.1 and the 7. moneth Ethanim 1. King 8.2 Pererius saith that these were not the proper names of these moneths but onely appellatives signifying the properties of those moneths as the first was called Zif of the opening because the flowers began then to open and shew the other signified strong because in that moneth fruits were gathered whereby mans heart was comforted and made strong Vatab. Or because they were of strong constitution which resisted and overcame the diseases incident to that season of the yeere about the fall of the leafe Cajetane Contra. 1. This is no good argument these names have some speciall signification therefore they were not the proper names of the moneths Abib signifieth an eare of corne Levit. 2.14 Was it not therefore a name of the first moneth which was so called because the corne then eared and began to be ripe So Bul was the name of the eight moneth 1. King 6.38 so called of the inundation of waters which fall in that moneth 2. It is very probable that those Chalde names of the moneths as Adar Cisleu Elul were not taken up of the Hebrewes till after the captivity as the first is mentioned Nehâ—m 6.19 the second Zachar. 7.1 the third 1. Maâ—chah 14.27 But the Hebrew names were in use before as appeareth by these already given in instance 3. Now the proper names of the moneths as they were used after the Captivity were these the first Nisan answering to our March the second Tiar answering to Aprill the third Sivan which is our May the fourth Tamuz our June the fifth Ab which we call July then Elul agreeable to August the seventh Tisri sorting to our September the eight Marchesâ—â—an with us October the ninth Cisleu our November the tenth Tebeth the same with December the eleventh Sebath named with us January the twelfth Adar which is correspondent to our February Ex Pererio QUEST V. When the first moneth of the Hebrewes tooke beginning NOw to know when to beginne the first moneth of the yeere 1. Some give this rule that whereas the Hebrewes alwayes count their moneths from the new Moone as Psalm 81.3 Blow up the trumpet in the new Moone they will have that to be the first moneth whose full Moone is neerest to the equinoctiall But this rule sometime faileth for it may fall out that two full Moones are equally distant from the equinoctiall and then it would be uncertaine which Moone to take 2. Some say that was the first moneth with the Hebrewes whose new Moone was neerest to the equinoctiall whether it were before or after Ferus But this rule doth not hold neither for it may bee that one new Moone falleth out as upon the 7. day of March another upon the fifth of Aprill and so further off from the equinoctiall that is when the night and day is of equall length and yet this shall rather be the first Moone than the other 3. Therefore this is a more certaine observation that the first moneth should be that whose fourteenth day falleth out either upon the Equinoctiall or presently after it and so the new Moone of the first moneth will fall out neither before the eight day of March nor after the fifth day of Aprill 4. Now hence it is evident that the first moneth of the Hebrewes is never all within March it may sometime be all without March though not all without Aprill as when the Hebrewes every third yeere put in a moneth to make the yeere to agree with the course of the Sunne so that they had two Adars as it might be two Februaries together then the latter Adar being mensis intercalaris the moneth put betweene concurring with March the first moneth began with April but for the most part their first moneth tooke part of March and part of April QUEST VI. Why the Lambe was commanded to be prepared foure dayes before Vers. 3. IN the tenth of this moneth let every man take unto him a lambe c. They were commanded to set apart the paschall lambe foure dayes afore for these causes 1. Lest that if they had deferred it till the instant of their departure they might by reason of other businesse
because the Apostle readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our pasch Christ is sacrificed for us 1 Cor. 6.7 Iun. Vatab. QUEST XVII Wherefore it was called the pasch or passeover NOw it was called the Lords pasch 1. Not because of the passing or going over of the Israelites through the red Sea as August seemeth to thinke quòd tunc primùm pascha celebravit populus Dei quando ex Egypto fugientes mare rubrum transierunt because then first the people of God kept the pasch when they fled out of Egypt and passed over the red Sea Tract 55. in Evang. Iohan. For the people kept the pasch and it was so called before they came to the red Sea 2. Neither as Philo thinketh because it was migrationis publicae festivitas a Feast of the publike passage of the Israelites out of Egypt as Nazianzen also thinketh 3. But the reason is given in this place why it is called the pasch for I will passe thorow the land of Egypt the same night and smite all the first borne it was therefore so called of the passing of the Angell over the houses of the Hebrewes and sparing them Perer. 4. But it is here to be noted that there are two words used that signifie to passe over pasach and ghabar but that betokeneth a passing over in mercie to spare the other a passing over the Egyptians houses in judgement to smite Simler QUEST XVIII The divers significations of the word pasch NOw the word pasch is taken to signifie three things in Scripture 1. It betokeneth the paschall Lambe it selfe as 2 Chron. 35.11 They slew the pasch and vers 13. they rosted the pasch at the fire 2. It is taken for the solemnitie it selfe of the pasch for the whole seven dayes of unleavened bread as Act. 3. then were the dayes of unleavened bread then it followeth vers 4. intending after the pasch to bring him i. Peter forth to the people 3. It is used also to signifie the very sacrifices which were offred at the pasch as Deut. 16.2 Thou shalt offer the pasch unto the Lord thy God of thy sheepe and bullocks Perer. 4. But here it is taken in a divers sense from any of these it is called the pasch because it signified and represented unto them the Lords passing over as the next words do shew in the 12. verse Genevens So circumcision is called the Lords covenant Genes 17.13 My covenant shall be in your flesh being onely a Sacramentall signe and seale thereof QUEST XIX What things are generally commanded concerning the keeping of the day of unleavened bread Vers. 15. SEven dayes shall yee eat unleavened bread 1. The Hebrewes had foure kinds of ceremoniall observations the first their sacrifices wherein they offred bullocks sheepe goats lambs calves the second were the holy things which belonged to the Sanctuary as the vessels curtaines Priestly garments as also to this sort belonged their festivals and solemnities the third sort was of their Sacraments which were circumcision and the paschall lambe the fourth more certaine ceremoniall rites which belonged to the cleansing and sanctitie of their persons as in their washings and legall purgations in the choice of meats and garments and such like This observation of unleavened bread belongeth to the fourth sort for it was a principall member and part of the paschall solemnitie Pererius 2. Foure things are here prescribed concerning the eating of unleavened bread First how long they should observe it for seven dayes secondly of the speciall preeminence and solemnitie of two dayes above the rest the first and the seventh with the manner how they should keepe them in abstaining from all worke saving about their meat thirdly the danger and punishment of him that should not observe this rite lastly the cause to put them in mind of their deliverance out of Egypt Simler QUEST XX. Why they were enjoyned to eat unleavened bread THe reasons of this observation of unleavened bread were these 1. They then of necessitie were forced to eat unleavened bread because they had no time to lay leaven as is shewed vers 39. Calvin Perer. 2. But afterward this ceremonie was injoyned to put them in remembrance of their deliverance out of Egypt when for haste they could not leaven their bread Simler 3. As also to call to their remembrance the great power of God in bringing them out of Egypt when they had no provision for their journey for when men are best provided of secundarie meanes Gods grace is more obscured Calvin 4. As also to put them in mind of sodaine deliverance even before they had thought that God made such speed to deliver them that they had no time to provide bread for God is more readie to bestow his benefits thâ—â— we are to aske them Pellican 5. This also did put them in mind of their bitter and unpleasant servitude in Egypt as unleavened bread is not so pleasant to the taste as leavened Calvin And so God did deliver them from their former sorrow Vatab. 6. It also did move them to consider of Gods providence who nourished them 30. dayes even untill Manna came with that provision of unleavened bread dow which they brought out of Egypt Iosephus For like as the Manna ceased when they did eat of the fruit of the land so when their provision was done it is like that Manna came Pererius QUEST XXI Why seven dayes are limited for the keeping of the Feast of unleavened bread BUt why they were commanded to eat unleavened bread seven dayes the reason is not 1. Either because a finite number is taken for an indefinite as the number of seven is sometime used in Scripture and so these seven dayes did bring to their minde those thirtie dayes wherein they did eat unleavened bread Ioseph Perer. 2. Neither doe these seven dayes so much signifie that at all times they should remember their deliverance even all the yeere long Pellican 3. But this is more likely to have beene the reason thereof because there were so many dayes from the going out of Egypt untill the overthrow of the Egyptians in the red sea untill when their deliverance was not perfect nor they wholly out of danger for then the Lord is said to have saved or delivered Israel from the hand of the Egyptian chap. 14.30 Iun. And that this destruction of the Egyptians in the red sea followed seven dayes after the going of Israel out of Egypt shall be shewed in the 26. quest QUEST XXIII Whether the 14. or 15. day were the first of the seven COncerning the number of these dayes of unleavened bread 1. Neither is Iosephus opinion to bee received who saith Festa per octo dies celebramus quos vocamus azymorum We doe celebrate the Feast eight dayes which we call of unleavened bread for the direct words of the text are against him vers 15. Seven dayes shall yee eat unleavened bread 2. Nor yet is Rupertus reason any thing worth because
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 Israelites asked these things
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 purpose not to returne convey
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
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 come out of Egypt and 〈◊〉 brought out
evill but wait upon the Lord and he shall save thee Prov. 20.12 3. Observ. Surfetting by eâ—cesse forbidden FUrther by this precept they are condemned qui luxu se occidunt c. which kill themselves with surfetting and drunkennesse riot and excesse Basting whereupon often ensueth also quarrelling and wounds as the Wise-man sheweth To whom is woe to whom is strife c. to whom are wounds without cause to whom is rednesse of the eyes to them that tarrie long at wine Prov. 23.29 30. The seventh Commandement 1. Questions discussed QUEST I. Of the order and negative propounding of this Commandement THou shalt not commit adulterie 1. This Commandement very fitly followeth after the other Thou shalt not kill Quia post injuriam quae infertur personae nulla est major quà m illa quae infertur conjunctae Because next after the injurie done to the person there is none greater than that which is offred unto the joynt person for they two shall be one flesh Thom. in opuscul So also Lyranus 2. This Commandement is propounded negatively rather than affirmatively because the negative is more generall than the affirmative Tum quoad tempâ—ra quà m personas both in respect of the time and persons for at all times and in all places it is unlawfull to kill to commit adulterie c. but at all times and in all places wee must not honour our parents and for the persons wee must not offer violence or wrong unto any but for the affirmative it is impossible to doe good to all Thom. in Epist. ad Roman cap. 13. See before quest 1. upon the sixth Commandement QUEST II. Whether the uncleane desire of the heart be forbidden in this precept IN this Commandement not onely the impuritie of the bodie but of the soule also is forbidden and chastitie commanded in both Gregories opinion is that God Per hoc praeceptum non peccata cogitationis sed operis resecuit c. Doth not by this precept cut off the sinfull thoughts but the sinfull act and that Christ afterward in the law Cogitationes hominum religavit Did bind also the thoughts of men In Ezech. homil 13. Augustine also is of opinion that in this precept Ipsum opus notatum est The worke of uncleannesse it selfe is noted but in the other Thou shalt not covet Ipsa concupiscentia the very concupiscence because saith he sometimes it may fall out that a man may commit adulterie cùm non concupiscat illam when he doth not covet her but upon some other cause doth companie with her Aliquando eam concupiscat nec ei misceatur poenam timens Sometime he may covet her and not company with her fearing the punishment in quaest 71. in Exod. Contra. 1. Our Saviour Christ doth not adde any thing to the law of Moses or bringeth in any new interpretation but doth free and cleare the law from the grosse and corrupt gloses of the Scribes and Pharisies delivering the true sense and meaning thereof as it was first given unto the people And therefore Chrysostome well saith Vt per concordiam mandatorum ipse inveniatúr author legis fuisse gratia That by the agreement of the Commandements in the old and new Testament the same may be found to bee the author of the law and of grace in Matth. hom 11. And that even the inward concupiscence and desire was forbidden in the old Testament it is evident by Iobs practice in whose heart the morall law was written I have made a covenant with mine eyes why then should I thinke on a maid chap. 31.1 2. Concerning Augustines opinion the concupiscence which is joyned with a full purpose onely wanting opportunitie and being restrained by feare from the externall act is a breach of this Commandement and not of the last as our blessed Saviour expoundeth Matth. 5.28 What kinde of concupiscence is prohibited in the last precept and how it differeth herein ftom this shall bee shewed afterward when wee come to that place 2. And that commixtion which hath no concupiscence nor consent of will being violent and forced as in them which are ravished it is no adulterie at all which alwayes proceedeth out of the heart 3. But that the inward sanctimonie and puritie of the minde is here commanded and the contrarie forbidden it is thus proved 1. By the definition of puritie and chastitie which is to be holy both in bodie and spirit as S. Paul describeth a true Virgin 1 Cor. 7.34 So the same Apostle 1 Thess. 5.23 That your whole spirit soule and bodie may be kept blamelesse unto the comming of our Lord Iesus Christ. 2. Both the soules and bodies of the faithfull are the Temples of the Spirit and therefore ought to be kept holy 1 Cor. 3.16 Know yee not that yee are the Temple of God and that the Spirit of God dwelleth in you if any destroy the Temple of God him shall God destroy Basting 3. Chrysostome urgeth these foure reasons first from the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence Matth. 5.28 4. Secondly from the analogie and correspondencie which it hath with other Commandements that Irasci proximis sine causa to be angrie with our neighbours without cause is a breach of the precedent Commandement Thou shalt not kill So Concupiscere mulierem alienam c. to desire a strange woman though the act of concupiscence follow not is against this precept 5. Thirdly in respect of God Qui non tantum opus hominis aspicit quantum cor Who doth not so much looke unto the worke of man as to his heart 6. Fourthly because concupiscence is the cause of adulterie Omne adulterium ex concupiscentia All adulterie proceedeth from concupiscence as our blessed Saviour sheweth Mark 7.21 Even from the heart of man proceed evill thoughts adulteries fornications c. Quomodo ergo tolletur adulterium nisi pracisa fuerit concupiscentia c. How then shall adulterie be taken away unlesse concupiscence be first cut off Homil. 12. in Matth. Seeing then that the effect that is adultery and outward uncleannesse is forbidden in this precept it followeth also that the very cause thereof which is concupiscence should be restrained QUEST III. Other acts of uncleannesse beside adulterie here forbidden COncerning the externall act of uncleannesse which is in the very letter of this precept prohibited the Hebrewes are of opinion that onely concubitus adulterinus the adulterous act is here forbidden But this opinion is easily convinced 1. Tostatus urgeth this reason Qui prohibet minus malum à fortiori prohibet majus c. He that forbiddeth the lesse evill doth much more prohibit the greater evill for there are more unlawfull acts of uncleannesse than adulterie as those unnaturall sinnes committed either with another kinde as with brute beasts which is monstrous or with the same kinde and with the same sex as Sodomitrie and abusing of the male or with the
very conscience is polluted Vrsin 4. In the glorious state of the Saints in the next life the obedience of the Saints shall bee perfect and they shall wholly be conformable to the will of God and then we shall be just not onely by the imputative justice of Christ sed propria essentiali justitia but by a proper essentiall justice and then we shall fully be made like to the image of Christ as the Apostle saith Rom. 8.29 Those which he knew before he also predestinate to be made like the image of his Sonne Marbach Now the contrarie objections are these 1. Object The works of the Spirit are perfect but good works in the regenerate are the works of the Spirit therefore they are perfect Answ. This argument proceedeth from that which is simpliciter simplie and absolutely said to bee of the Spirit to that which secundum quid after a sort is of the Spirit the works of the faithfull are not absolutely the works of the Spirit but they are so the works of the Spirit as they be also our works so they are pure as they proceed of the Spirit but impure and imperfect as they are wrought by man 2. Object They which are conformable to the image of Christ have perfect works The faithfull are conformable in this life to the image of Christ Ergo. Answ. The proposition is true onely of those which are perfectly conformable but so are not the faithfull in this life but onely in part as the Apostle saith 1 Cor. 13.12 Now I know in part and as our knowledge is so is our obedience both imperfect 3. Object There is no condemnation to the faithfull Rom. 8.1 therefore their works are perfect Answ. The argument followeth not for the privilege of the faithfull and their exemption from condemnation dependeth not upon the perfection of their works but upon the perfection of Christs righteousnesse imputed to them by faith 4. Object Christ at his comming shall render unto every one according to his works but it standeth not with Gods justice to give a perfect reward unto imperfect works therefore the works of the regenerate because they shall be perfectly rewarded are perfect Answ. 1. The obedience of the faithfull shall bee perfectly rewarded not according to the law of works but according to the law of faith whereby the righteousnesse of Christ is imputed and is rewarded in them being theirs by faith as fully as if it were their owne 2. Yet Christ shall judge also according to their works not as causes of the reward but as testimonies and lively arguments of their faith Vrsin 5. Object The Scripture ascribeth perfection to the works of the Saints as it is said of Noah Gen. 6.9 that he was a just and perfect man in his time so Hezekiah saith 2 King 20.3 I have walked before thee with a perfect heart Answ. 1. These and the like sayings must be understood de perfectione partium non graduum of the perfection of the parts of obedience not of the degree of perfection that is the faithfull doe exercise their obedience in every part of the law but not in a perfect degree or measure 2. They are said to bee perfect in comparison onely of such as were weake and imperfect 3. And further their sinceritie and perfection is understood as being opposite unto dissimulation and hypocrisie that their heart was perfect toward the Lord that is unfained without any dissimulation in which sense the Prophet David saith Iudge me according to mine innocencie Psal. 7.8 6. Object The Apostle saith Whosoever is borne of God sinneth not 1 Iohn 3.9 the faithfull then being borne of God sinne not Answ. The Apostle understandeth here not the dwelling of sinne but the reigning of sinne for otherwise he should be contrarie to himselfe who had said before chap. 1.8 If we say we have no sinne we deceive our selves and the truth is not in us They which are borne of God sinne not that is sinne though it remaine in them it reigneth not in them as S. Paul saith Though we walke in the flesh we doe not warre after the flesh Vrsin 7. It is evident then that the law was not given to justifie men thereby as the Apostle saith Rom. 3.20 Therefore by the works of the law shall no flesh be justified in his sight for by the law commeth the knowledge of sinne This then is the end and use of the law 1. It sheweth what God is one that loveth justice and hateth iniquitie 2. It is as a glasse wherein we may see that image after the which man was at the first created which now is defaced in him by sinne 3. It is a rule and line after the which wee should square out our life and actions 4. It sheweth the corruption of our nature and so is as a schoolemaster to bring us to Christ Marbach So Augustine saith Hac est utilitas legis ut hominem de sua infirmitate convincat gratiae medicinam quae in Christo est implorare compellat This is the profit of the law to convince man of his infirmitie and to drive him to seeke the medicine of grace in Christ Epist. 200. 6. Confut. That the Morall law nor any precept thereof may be by humane authoritie dispensed with THere remaineth yet one point to be discussed whether any of the precepts of the Morall law may be by humane authoritie dispensed withall wherein the Popes Canonists have heretofore given unto their terrene god an infinite and unreasonable power for these were their conclusions that Papa potest dispensare contra jus divinum The Pope may dispense against the law of God contra jus natura against the law of nature contra novum Testamentum against the new Testament contra Apostolum against the Apostle Papa potest dispensare de omnibus praeceptis veteris novi Testamenti The Pope may dispense with all the precepts of the old and new Testament c. But herein I preferre the judgement of Tostatus a moderate writer of that side who denieth unto the Pope any such authoritie and answereth the contrarie objections 1. Object As among men the Law-maker may dispense with his law so God that gave the Morall law is therefore above the law and may dispense with it and if God may dispense then the Prelates of the Church consequently may dispense because they are in Gods stead Answ. First to the proposition this may bee answered 1. That in humane lawes which tend unto the common good the preservation of the publike state the maintenance of peace and of justice the Law-giver himselfe cannot so dispense as to overthrow the end of those lawes as that it shall be lawfull to disturbe the publike state or such like for this were to evert the very scope and end of the law but yet in particular cases he may dispense as where an order is that every one shall watch which is intended for the good of the Citie yet
as here Contra. 1. By neighbour any man whosoever is understood 2. And expresse mention is made here of the will and intention because it is an explanation of the former law Simler 3. Iunius thinketh that not he onely which killeth sed qui conatus est occidere but went about to kill is comprehended in this law as Deut. 19.19 Ye shall doe unto him as he had thought to doe unto his brother Contra. 1. It seemeth by the generall law vers 12. that this constitution is onely for murther committed and not intended onely for such smiting the law speaketh of whereupon death followeth 2. That law given in instance Deut. 19. is touching false witnesses whose false testimonie breaketh out into action into false witnesse bearing so that there is not an intention onely for the false witnesse by his false testimonie acteth as much as in him lieth to take away the life of his brother that place therefore is impertinent to this purpose I approve here rather the judgement of Cajetane Nec describuntur haec intus in animo sed prodeuntia extra in actiones Neither are these things described onely in the minde but proceeding without into action QUEST XLI Of the difference betweene voluntarie and involuntarie murther and the divers kinds of each HEre then there is a manifest distinction of involuntarie and voluntarie murther or killing grounded upon the law of Moses· 1. Involuntarie killing is of two sorts there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chances unlooked for and sudden events as when one shooteth an arrow and killeth one unawares as Peleus killed his sonne being in hunting with him There are beside these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors and oversights as the father beateth his childe purposing onely to chastise him and hee dieth of that beating a Physition ministreth physick to his patient intending to cure him and doe him good and he dieth of it Borrh. 2. There are likewise two kinds of voluntarie or wilfull murther ex proposito of purpose ex impetu animi in heat or rage These kinde of murthers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquities one may be slaine ex proposito purposely either per insidias by lying in wait when one watcheth for the life of a man and taketh him at advantage as Ioab killed Abner and afterward Amasa they suspecting no such thing so Ismael killed Gedoliah Ierem. 41. Or els per industriam when one of set purpose picketh quarrels and seeketh occasions to provoke a man that he may kill him both these kinds are touched here Tostat. quaest 16. Then one may bee killed in heat and rage when there was no purpose before as Alexander the Great killed Clitus Pelarg. This kinde though not so grievous as the other yet is a kinde of voluntarie killing So there is extant a constitution of Hadrian the Emperour against him qui per lasciviam causam mortis praebuisset which was the cause of anothers death through wantonnesse and riot though there were no enmitie before that such an one should be banished five yeeres Simler QUEST XLII Why the wilfull murtherer was to be taken from the Altar Vers. 14. THou shalt take him from mine Altar 1. This may bee understood either of the Altar of incense which was in the holy place or of the Altar of burnt offring rather which was without the Tabernacle in the Court for thither every one might easily flee that had committed any such offence but to the Arke no escape could be made because there was no entrance thither 2. R. Salomon saith that this is meant even of the Priest that sacrificed at the Altar who after he had finished his service at the Altar might be taken thence and judged by the law as other malefactors and murtherers Which collection of his may be received saving that it is not like they would suffer a murtherous Priest to minister at the Altar 3. But that other conceit of R. Salomon whom Lyranus followeth hath no good ground that he that had killed an Hebrew wilfully might be taken from the Altar as Ioab was but if he had onely killed a Gentile as a Moabite or Ammonite though of set purpose he was not to be taken thence but was privileged by the Altar But the contrarie appeareth that this law forbiddeth all voluntarie and wilfull murther whether of Hebrew or Gentile for it was more to kill a Gentile being free then a Gentile that was a servant or bondman but the master was to die for it if he beat his servant to death so that he died under his hand vers 20. which law must be understood of strangers and aliens that were servants not of Hebrewes for they were not to deale so cruelly with them Levit. 25.38 Iun. much more therefore were they to die if they of purpose killed any free stranger Tostat. 4. If therefore the wilfull murther as well of strangers as Hebrewes be here forbidden then both for the one murther and for the other might they be taken even from the Altar 5. And the reason thereof was this because they which did flee to Gods Altar eum tanquam patronum judicem innocentiae suae implorabani did sue unto God as the patron and Judge of their innocency therefore they therein abusing Gods name were to be expelled thence Gallas QUEST XLIII What manner of smiting of parents is forbidden Vers. 15. HE that smiteth his father and mother c. 1. The very smiting of the father or mother deserveth death although they die not of such smiting Cajetan Iun. as may appeare vers 12. where is directly expressed concerning the smiting of another if hee die then the smiter shall bee put to death Piscator 2. R. Salomon understandeth that this is not meant of every smiting but when upon the smiting â—he effusion of bloud followeth or some scarre or wound is caused But the very smiting of either of the parents sheweth the malice and disobedience of the childe for the which he is worthie to die as Deut. 21.18 the sonne for his stubbornnesse and disobedience was to be stoned to death Indeed for every blow or smiting the childe was not to die if it were done unwittingly or unawares but if it were done of purpose he deserved death 3. And the reason is because of the authoritie of the parents which is the next unto God Simler Deo parentibus non possumus reddere aequalia c. Wee can never make amends unto God and our parents Cajetan As also they seeme not to be worthie of life which are injurious to those by whom they received their life Gallas QUEST XLIV Of the grievous sinne of paricide THough there be no expresse mention here of those that kill their parents yet it followeth necessarily that if it be a sinne worthie of death to smite them much more to kill them 1. This even among the Heathen was counted so hainous a sinne that they thought none so wicked that would commit paricide and therefore Solon
pay 25. asses that is so many three farthings which mulct being too easie one Lucius Neratius in a bravery used of purpose â—o beat and buffet those with his fists whom he met and caused his man presently to pay him the penaltie of the law whereupon the Pretors of Rome devised to impose a greater mulct and punishment for such assaults and batteries Gâ—ll. lib. 20. ex Calvin Marbach QUEST LII Who should beare the charges if a servant had done the hurt HE shall beare his charges But what if one servant had beaten another or a servant had smitten a free man that hee kept his â—ed upon it 1. In this case either the master of the servant was to beare the charges or else he was to deliver his servant and he was to serve or to be sold to make it good if hee had not of his owne to make satisfaction as the like order was taken for theft Exod. 21.3 2. But here is a further doubt what if the servant that did the hurt were an Hebrew who could not be sold over for more than six yeares and it might so fall out that there remained but one yeare untill the seventh being the yeare of remission came and so his service for so short a time could not make sufficient recompence The answer is that in this case the servant might be sold to serve six yeares more after the yeare of remission as in the case of theft if hee had not wherewithall of his owne to make satisfaction but for longer than six yeares he could not be sold nor more than once But if the servant were a Gentile he might be absolutely sold over to serve a longer time 3. Now if the charge would not come to the value or worth of six yeares service in this case the servant was to serve no longer than till his service would make sufficient amends as if a mans service for six yeares were esteemed at six pounds and the charges of healing arise to three then the servant was to bee sold over onely to serve three yeares which would countervaile the charge Tostat. quaest 23. QUEST LIII What servants this law meaneth and what kinde of chastisement is forbidden Vers. 20. IF a man smite his servant with a rod c. 1. This law is concerning such servants as were no Hebrewes for them they were not to use so hardly and cruelly Levit. 25.38 neither could the Hebrew servant be said to be their money for hee was not absolutely sold but onely for a time Tostat. 2. This case is propounded if the master smite with a rod or any other thing which is not likely to kill but if he smite him with a sword or casting of a stone or such like if the servant die whether under the masters hand or afterward the master shall be surely punished that is shall die for it because in smiting his servant with a deadly weapon it appeareth that he intended to kill him Simler Tostat. quaest 23. 3. And in case it be evident that the servant die of that beating within a day or two the master was likewise to be punished for it but if as the Hebrew phrase is hee stand a day or two after that is be whole and sound that he may goe about his businesse Simler Nam stare tantâ—ndem valet ac vigere omnibus integris membris For to stand is all one as to be perfect and sound in all the parts and members Calvin then the master was free So also expoundeth Procopius Vbi ex vulnere vel verbere convaluerit servus c. Where the servant recovereth of the stripe or wound though he afterward die the master is held to be innocent Likewise Thomas Aquin. Si â—asio certa esset lex poenam adhibuit c. If the hurt be certaine and evident the law appointeth a punishment for a maime the losse of his service vers 26. for the death of the servant the punishment of manslaughter but where the hurt is uncertaine the law inflicteth no mulct incertum enim erat â—trum ex percussione mortuus c. For it is uncertaine whether he died of the beating 4. This law for servants was more equall than that cruell custome of the Romanes that give unto masters power over their servants life as in Augustins time Vedius Polliâ— used to cast his servants that offended into the fish ponds but afterward this cruell custome was mitigated for Antoninus made a law that hee which killed his servant without cause should die for it as if he had slaine anothers servant Galas And Adrianus the Emperour banished one Vmbra a matron for five yeares for handling her maids cruelly Ex Simler 5. But whereas this law giveth libertie to the master to beat his servants though it were extremely so that death followed not wee must consider that this law requireth not an absolute perfection Sed Deus se accommodaviâ— ad 〈◊〉 populi c. But God applieth himselfe to the rudenesse of the people tolerating many things among them for the hardnesse of their hearts Galas QUEST LIV. The meaning of this clause For he is his money FOr he is his money 1. That is bought with his money hee seemeth to have punished himselfe sufficiently in the losse of his servant Iun. 2. But if this reason were 〈…〉 way the 〈◊〉 to be punished though his servant died under his hand for hee 〈◊〉 iâ— his money 3. For answer to this objection a servant is to be considered two wayes as he is a man and as he is made apt and fit â—o labour the servant oweth not to his master his life but his labour therefore if the master take away the life of the servant directly as if he die with beating under his hand the master is to be punished for it for as hee loseth a servant so the politike state is deprived of a man and herein hee doth wrong to the Common-wealth But if the master indirectly procure his servants death as in overcharging him with labour in denying him competent food in immodeâ—â—te correcting him now the master is not guiltie of his servants death for now puâ—iâ—â—at eum tanquam possessionem suam ut eâ—â—enâ—â—ret he did punish him as his possession and servant to amend and correct him not as a man therefore the reason holdeth in this indirect kinde of killing He is his money c. and not in the other Tostat. quaest 23. QUEST LV. Whether this law meane the voluntarie or involuntarie hurt done to a woman with childe Vers. 22. ALso if men strive and hurt a woman with childe 1. Some Hebrewes thinke that this case here put is of involuntarie hurts and killing as a man striving against his will hurteth a woman with childe and shee dieth for this the man was not to die in their opinion but to redeeme his life with a peece of money Contra. But where any slaughter is committed altogether against ones will as if a man shoot an arrow and kill a
said to rest when we cease from labour so the earth is said to rest when wee forbeare labouring therein Againe because the earth when it is plowed to bring forth fruit sendeth out the strength and nourishment thereof which is abated and weakened by continuall bringing forth of fruit for which cause wee see by experience that Husbandmen doe let their grounds lye fallow and rest to gather strength therefore in this respect also it is said to rest Tostat. qu. 9. And although by this rest of the seventh yeere both the earth waxed stronger for to beare fruit afterward and the beasts also of the field were provided for yet this was not the speciall end of this seventh yeere of rest but these were the reasons of the institution thereof 1. That the poore might by this meanes be liberally provided for when they might freely without any let reape the fruit of the ground of vineyard and olive trees Tostat. 2. It was a benefit also to the servants who this yeere were set at liberty and as they had every weeke a day of rest so now they have every seventh yeere a whole yeere of rest and intermission 3. Beside the rich hereby were taught to moderate their greedy desire in gathering and laying up the fruits of the earth without any end Gallas And in this yeere the rich man tooke care as well as the poore What shall I eat Therefore the Lord would teach them by experience what the state of a poore man was 4. This also was a type and figure of their spirituall rest in Christ which should be accomplished in the kingdome of God as this seventh yeere of rest was made perfect and full in the yeere of Jubile Simler QUEST XX. What the poore lived upon in the seventh yeere BUt here a further question ariseth what the poore did eat this yeere and that which they left the beasts of the field did eat 1. Augustine is of opinion that they did sow the seventh yeere as they did in the six yeeres yet they did not reape or gather their fruit this yeere but left it to the poore But this is against the text here for six yeeres they are bidden to sow and gather their fruits but the seventh to let it rest therefore there here being an apparent opposition betweene the six yeeres and the seventh in the seventh they were neither to sow nor reape but it is yet more evident Levit. 25.4 in this seventh yeere the Lord saith Thou shalt neither sow thy field nor cut thy vineyard And so it is the opinion of Iosephus and generally of the Hebrewes and with them consent Lyranus Tostatus Simlerus with others that the land did rest upon the seventh yeere from all manner of labour and tillage for it would have seemed an hard thing to the stiffenecked Hebrewes if they should have sowed and others reape 2. Cajetane thinketh that the poore lived by selling of such herbes as grew of their owne accord that yeere in the field vendebant eas ex earum pretâ—â— viveâ—â—â—â— they sold them and lived of the price of them but the text saith The rest of the land shall be meat for you Levit. 25.6 they then did eat of that which grew in the field 3. Wherefore they lived not only of the herbes which grew in the fields but of the fruit of vines and olives and other fruitfull trees Beside they had a kinde of harvest of the seed which was shed the former yeere as in some countries yet that are fruitfull the seed which was left after harvest doth bring forth abundance Gallas Simler and therefore it is said Levit. 25.5 That which groweth of it owne accord of thy harvest thou shalt not reape c. 4. And beside this common provision which came of it selfe out of the ground which as well the owner as the poore and strangers gathered for their use Levit. 25.6 the fruits of the sixth yeere were by Gods promise in such abundance as that they served for three yeeres the sixth seventh and eighth till the ninth yeere Levit. 25. vers 21 22. QUEST XXI Whether the seventh yeere were generally neglected in Israel 490. yeeres together as Tostatus thinketh NOw concerning the observation of this seventh yeere of rest Tostatus hath here a singular opinion by himselfe that it was neglected generally of the Israelites for the space of 490. yeeres and kept only during the time of 380. yeeres as he thus would gather from the going up of the Israelites out of Egypt till the captivity of Babylon under Nabuzaradan Nebuchadnezzars chiefe Captaine he counteth yeeres 867. which are thus divided from their departure out of Egypt unto the building of Salomons Temple were 480. yeeres 1 King 6.1 from the which he would have abaâ—ed 40. yeeres the time of the Israelites being in the wildernesse so there remaine 440. from the building of Salomons Temple untill the captivity he counteth 427. yeeres more so the whole maketh 867. of this time 490. yeeres they neglected the seven Sabbath of yeares and therefore they were 70. yeeres in captivity for omitting 70. Sabbaticall yeeres which fell out just in 490. yeeres as it is said 2 Chron. 36.21 To 〈…〉 of the Lord by the mouth of Ieremy untill the land had her fâ—ll of Sabbaths for all the dayes that 〈…〉 desolate she kept Sabbath to fulfill seventy yeeres Tostat. quaest 1â— Contra. 1. But it is not like that this observation of the seventh yeere of rest was so long time or generally neglected for part of this terme of 490. yeeres will reach Davids reigne for all the yeeres of the reignes of the Kings after David untill the captivity make but 440. the other 50. yeere will comprehend all Davids reigne and ten yeeres before some part whereof might extend to 〈◊〉 time but it is not like that such an evident Law under those faithfull Prophets and Kings would have beene omiâ—ted altogether 2. In the corrupt times under the idolatious Kings it is true that this yeere of remission was neglected as may appeare Ierem. 36.8.14 when as the King and Princes proclaimed liberty to their servants according to the Law and afterward revoked it againe for the which the Prophet thâ—re sharply reproveth them Neither would the faithfull Prophets of God have spared to tell the Princes and people of this great negligence if that the Sabbaticall yeere had altogether beene discontinued 3. In Hezekiah his time this yeere of rest was not intermitted for while the City was besieged by Senacherib for two yeeres together the land brought forth fruit without sowing 2 King 19.29 which blessing was conditionall in respect of their keeping of the seventh yeere of rest Levit. 25.6.21 They therefore enjoying the promised blessing did in all likelihood performe their due obedience 4. Beside captivity is threatned for the neglect of their Sabbaths of all sorts Levit. 26. â—5 both the Sabbath of dayes of weekes of moneths yeeres and seven yeeres It is as like that they
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 40. 3. Those feasts excelled the other in respect of the
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 that the Gospell might be quickly propagated over the world
we doe not reade that any marble was used in the Tabernacle Tostatus saith though no marble went to the making of the Tabernacle yet they might have skill to worke therein because it belongeth to perfect workemen to have skill to do some things which they have no need to doe quest 7. Contra. This wisdome and understanding was given them To worke in all manner of workmanship and to make all which the Lord commanded vers 6. Therefore seeing they were not commanded to do any thing with marble that belonged not to their skill 2. But Tostatus addeth further that some workes are expressed which they did not as in diversitate lignorum to worke in divers kinds of wood whereas they wrought onely in Shittim wood and some kinds of worke are omitted which they did as in curious weaving and embroydering Contra. The Latine Interpreter here doth not translate right the words are bacharosheth ghetz in the workmanship of wood or timber the text speaketh not of diversitie of wood and yet they being able to cut and carve in one kind of wood had skill to doe it in another 3. Indeed some of their workes are here omitted which the Septuagint supplieth here To worke in blew silke purple scarlet fine twined linen but none of this is found here in the originall yet chap. 35.35 mention is made of all these whence a supplie may be made here Simler 4. It is not to be imagined that all these workes went only thorow the hands of Bezaleel and Aholiab who is joyned with Bezaleel but that there were many workmen beside which were taught and instructed by them chap. 35.34 5. There were two chiefe and principall workemen Bezaleel and Aholiab that were directers to the rest and taught them to worke chap. 35 34. And of these two it seemeth that Bezaleel was the most excellent workeman whose gifts and faculties are first of all described by themselves QUEST VII Whether the wise in heart received a new gift or increase rather of the old Vers. 6. IN the hearts of those which are wise hearted have I put wisdome c. 1. The opinion of the most is that God in these increased only those gifts which they had before as their naturall parts and their skill in arts which they had learned and gave them a further degree of wisdome and knowledge in those kind of workes as he had done to Bezaleel and Aholiab Genevens Tostat. qu. 7. Osiander But it is rather to be thought that God altogether furnished them for this worke that as the Apostles were taken from among the unlearned sort to build the spirituall Church of Christ so these were altogether unfit of themselves to have enterprised this businesse if the Lord had not endued them with the Spirit of wisdome lest they might have ascribed part of the worke to themselves And further whereas they are said to be filled with the Spirit of wisdome chap. 35.31 this phrase insinuateth that this gift of skill was inspired it was not then in them before in part for then they should not have been filled with the Spirit of wisdome but received part onely 2. Oleaster maketh this difference Deum implesse duos praecipuos artifices sapientia scilicet nova c. That God had filled the two principall workemen with new wisdome and anxisse eam eis qui eam ante habuerunt c. And that hee increased the same to those which had it before But by this means the inferiour artificers should have had more helps than the other both naturall and supernaturall whereas the other had only supernaturall 3. Simlerus giveth this interpretation In the hearts of all that are wise hearted have I put wisdome to make that God bestowed two things upon them artem à me hahent in hunc finem c. they have both the skill and art from me and to this end to make c. so they were wise hearted but they were wise of Gods making But that this phrase to bee wise in heart sheweth not any speciall and extraordinarie gift of art infused unto them is evident chap. 35 25. where the women that did spinne with their hands are said to bee wise hearted 4. Therefore Iunius giveth a better interpretation calling these wise in heart industrious now two things are required to make one industrious and so wise in heart one is willingnes and the other is aptnes and agilitie to any worke as both these are touched chap. 35.21 Every one whose heart made him willing and vers 25. The women that were wise hearted spunne with their hands So God gave unto them first a willing heart and they which had any aptnes to do artificiall workes were then endued with an extraordinarie gift of wisdome to do the workes of the Tabernacle they received speciall grace to know how to worke according to the paterne given them and willingnes 〈◊〉 to exercise their gifts to Gods glorie in setting forward the worke of the Tabernacle So M. Calvine He had given them aptnes and insight Vt eorum dexteritas semen quoddam esset That their dexteritiâ— should be but a certaine seed QUEST VIII Why Moses was not made fit to do the worke of the Tabernacle NOw if it be inquired why Moses received not this gift of wisdome seeing hee might best have knowne how to frame those things having seene the fashion of them in the mount it may bee thus answered that although it had been no hard thing with God to have given Moses wisdome to do such things yet for these reasons the Lord saw it was not fit 1. Because Moses was to oversee and direct everie mans worke and to approve and allow of it being done and therefore it was not meet that he should have been a labourer with them himselfe 2. And beside Moses was to attend the publike government to speake unto the people and to judge their causes therefore he could not being letted by publike affaires have been spared for those works And as it pleased God to direct his father in law to give him counsell to appoint under-officers and governours and not to undertake the whole burthen of government himselfe so it was requisite that the finishing of this worke should be transmitted over to other and the chiefe direction and oversight only to belong to Moses Tostat. qu. 8. QUEST IX Of the garments of ministration what they were Vers. 10. ALso the garments for Ministration and the holy garments for Aaron the Priest and the garments for his sonnes c. 1. Some do understand by the garments of Ministration the holy garments for Aaron as Tostatus following therein the Latine Translater and the Septuagint who reade only the holy garments for the Ministerie of Aaron c. Whereas there are three distinct garments spoken of bigdâ—e haserad garments of Ministration and bigdee hakedesh holy garments for Aaron 2. Oleaster understandeth vestes inferiores seu communes the inferiour or common Priests garments which remained exutic
9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed and appointed for warre 2. That also may be called the booke
where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as hee further proveth by that place of the Apostle 1 Ioh. 4.10
unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning of the name Eheie and whether Plato and other Philosophers received any
espousals Labans craft Beauty how far to be respected in marriage Abuses to be avoyded in mariage feasts How Leah was not discerned of Iacob Hebrewes fables How farre the fathers are to be imitated S. sin f plur C. inter Ch. cor H.S. alt T. G. T.r. S. ad S. ad S. alt S.G. T.C.r. divers sig T.B.G. H.S. cat T. B· H.S.c. T.B.r. S.c. T. H.r. S.c. S. ad Procreation the gift and worke of God Mandrakes have a strong â—avour Epiph. in philolog c. 4. Mandrakes whether their vertue is to make women conceive Of the description of mandragoras The vertue operation of Mandrakes Hebrewes fables Leah doth not name her son Gad of fortune Iacob hath not only the parti-coloured goats but sheep also Most particoloured sheepe in Palestine The Latine translation refused of the Romans themselves Strange births procured by the conceit and fancie of the minde The force and power of the affections S.T. ad C.r. cor C.r. cor div sig S. cor S.H. cor S. ap f. prop. B. mut temp S. cor S. ad B. H. ad Ch. S. ad H.c. H. de Ch. cor S. ad H. S. ap f. pr. H.c. H.S. det S. ad Who are understoâ—d to be Iacobs brethreÌ„ S. ad S. ap f. pr. S.C. cor C.c. S.C.c. T.B.r. divers fig. T.r. S. app f.p. divers accep B.G.r. Hebrewes curious â—â—servations Why mention is here made only of Iacobs eleven children Hebrewes conceits The Angels not understood by the seven spirits Revel 1.4 H. ad T.G.r. T.P.G.r. H.S. mut temp H.c. H.S.c. divers sig B. Gr. H. trans H.S.C.c. H.S.c. S. ap f. pr. H.S.B. pr. f. â—p Of divers kinds of bowing the body Salem and Sichem whether one place H. det diff ver Ch. c. H. deâ— H.S.C.c. S.P. divers signif T.B.r. S. ad S.c. H. inter H. cor â— b.g.r. Hebrewes uncertaine collections Simeon and Levi whether to be excused in part Reasons for the justification of Simeon and Levi their acts answered The circumstances of the cruell acts of Simeon and Levi weighed Jacobs sentence against Simeon and Levi explained H. det Ch. mut T. r. differ sig S. ad H. det div sig app s. pr. S. c. H. det H. det S. trans H. S. cor T. B. r. H.C. app f. pr. S. ad S.c. How Benjamin is numbred among those that were borne in Mesopotamia S. cor S. cor S. cor S. ad T. cor S. ad H. ad S. cor S. S. cor B. S.H.C. S. S. C. app f. pr. S. H. S. Aholibamah whether the same with Iudith Of Sibeon and Anah Basemath Ismaels daughter Amalek how counted among the sons Adab Of the Horites what people they were Dishon three of that name Gen. 39. â— Hebr. 13. â— Ambr. lib. de Ioseph c. 5. Ambr. lib. â— offâ— c. 14. De utilitate nihil perdideraÌ„t qui acquisierant perpetuitatem â—elius fuit conferre aliquid de fructibus quà m to tuâ— de jure amittere offic 2.16 Non venditionem sui juris sed redemptionem salutis puâ—â—banâ— ibid. Greg. hom 〈◊〉 in Ezechiel Psal. 101.1 Detersa est irâ— quae apparebat non erat ostensa est misericordia quae erat non apparebat Greg. ibid. Toletan 5â— can 5. Gen. 49.24 Ioseph ofâ—asaph â—asaph to adde H. cor divers sig S. det H. det S. ad H.c. H. alt H. ad S.c. T.c.r. T.r. Why Ioseph is said to be a child his yeares being expressed before In what cases priâ—ate admonition is not necessary before publike accusation Why parent loâ—â—â—heir youngest children best The remedie against envy Ioseph wherein a type of Christ. How Iacob rebuked Ioseph Iosephus in errour The judgement of Simeon and Levi. The divers senses of that word sheol Nephesh taken in Leviticus for a dead corps S.c. S.c. C. ap f. pr. H. cor ap f. pr. T.r. C. cor H.c. T.P.r. T.H.r. H.c. H. 〈◊〉 H.c. L.C.r. S.H.c. simil ver T.r. T.B.G.r. T.P.r. Iudah and his children married very young Adullam the nâ—me â—f a village in the tribe of Judah Thamar whether the daughter of Sem. Unnaturall lust how many wayes committed Er or Onan whether the greater sinner Moses Law Deut 24.5 whether to be understood of the naturall brother Why Thamar is adjudged to be burned Iudahs his rigorous oversight in adjudging a woman great with childe to the fire Why Christ condemned not the adulteresse Ioh. 8. T.B.r. C.c. C.att. H. det T.C.r. H.c. T.C.r. H.S. alt C.c. H.c. H.c. S. ad H. cor T.r. H.c. Iosephs maner of imprisonment H. ad S. ad T.r. T.r. S. det T.r. H.S.c. S.B.c. H. det T.r. divers sig T.r. H. det Canaan why called the land of the Hebrewes The hanging upon the crosse an ancient punishment S. ap f. pr. T.r. H. alt H. det T.G.r. H. det S.c. T.B.r. H. alt H.S.c. H. cor C. alt Ga. T. H.r. S. det C. ad H.c. ad divers sig C.r. T.S.r. H. cor H. cor The soothsaiers blinded Pharaoh a common name to the Kings of Egypt Ioseph knew not Pharaohs dreame aforehand as Pererius This plentie and famine not procured by naturall causes The increasing of Nilus in the yeares of plentie how many cubits How the corn was preserved Of the citie On. Why Ioseph marieth the daughter of an Idolater Iacob and Iosephs yeares compared together At 30. yeares a man fit for publike imployment How it was wrought that Iacob had notice all this while of Iosephs being in Egypt The phrase to bâ—eake bread whence taken The Latin corrupt S.C.H.c. T. G.r H.S. ad C. c S.c. S.H. alts T.r. S. cor T.C.r. T.G.r. S. G. c. T. C.r. H. cor H. cor H. cor T.B.G.r. Reconciliation of places How a booke is used in the ministring of an oath Three notable fruits of affliction Affliction maketh us to know God Affliction bringeth us to know our selves Affliction teacheth us to know the world what it is T.B. r H. ad H. det S. cor H.S.c. T.r. H. aâ— Tr. S. ad H. det S. mut pers H.c. inter T.r. Hebrewes fond collections Hebrews vaine confidence Why the Egyptians refused to eat with the Hebrewes The ancient use of sitting at the table Readings of the word Shacar to be drunken H.G.r. H.G.r. H.S.c. H.S.c. T.r. B.G.T.r. Divers opinions of them which justifie this fact of Iosephs examined Ioseph not to be charged here with agrievous sinne Iosephs fault how it may bee extenuated though not justified What iniquity they meane that God had found out Benjamin why called a little lad at thirty yeares Bellar. lib. â— dâ— Monach. cap. 24. S.C.c. S.H.c. T. S.c. S. T.G.r. H. cor H.S.c. S. cor B. T.r Whether Ioseph 〈◊〉 revealâ—◠〈…〉 the 〈◊〉 of his 〈◊〉 against him Hebrewes curious collections Hebrewes â—ables H.S.c. H. c. T.C.H.r. T.P.r. S. c. H. S. c. S. c. H. dâ—â— â— c H. det S. alt S. alter divers signif S. add S. add S. cor S. cor S. cor S. ad divers signif S. det S. ad How the Lord is said to goe downe The grosse
in multeribus lethalem that yawning in travaile to women is morâ—all 2. The Hebrewes thinke that Rachel being wearied in her journey came before her time but it is not like that Iacob would have hastened his journey if his dearest wife had beene so neare her time 3. Neither hath it any ground that God punished Iacob with the death of Deborah and Rachel for the slaughter of the Sichemites Mercer 4. Ruperius in that Deborahs death and Rachels is expressed Rebâ—ckaes and Leahs death concealed thereby resembleth the â—ynagogue of the iewes which he would have prefigured by Deborah and Rachel for so their Synagogue did die and fall away the church of the Gentiles revived and increased But such allegories doe not much perswade having no warrant or ground in Scripture QUEST XVI Of the names Ephratha and Bethlem why and by whom they tooke beginning Vers. 19. EPhrath which is Bethlem 1. Some thinke that this place was called Ephratha of Calebâ— wife Ephrata 1 Chron. 2.9 which Caleb was sonne of Hezron and went downe with Iacob into Egypt and afterwards it was called Bethlem that is the house of bread after the famine in Elimelech and Ruths time of the abundance of corne R. Salomon Lyran. 2. Tostatus misliketh this opinion because this Caleb that went downe into Egypt must be 215. yeare old and more if he survived to returne with the Israelites into the Land of Canaan at which time it is like Ephrata tooke the name and beside if the name Bethlem were given in Elimelechs time how commeth it to be used by Moses so long before But these reasons may be easily answered for the name Ephrata might be given by the second Caleb after his grandfathers name and divers names are inserted into this history not knowne in Moses time as the name Dan Gen. 14.14 which were added by way of explanation by those Prophets directed by the spirit of God which disposed the Scripture into order Perer. 3. But it is more likely that this place had both these names of the fruitfulnesse of the ground for so Ephrath is derived of Pharah which signifieth to fructifie and it was afterward called Bethlem the house of bread Mercer but by whom these names and when they were imposed is uncertaine QUEST XVII Of the tower of Ader where Iacob pitched his tents Vers. 21. ISrael c. pitched his tent beyond the tower of Ader or of the flocks 1. The Hebrewes in this place doe hold that the temple was afterward built because the Prophet calleth Sion the tower of the flock Micah 4.7 but that cannot be for this tower where Iacob pitched was not far from Bethlem about a mile Muscul. but Ierusalem was further off Mercer yet this name was given to Sion because the people assembled thither in flocks or because of the flocks of sheepe thither brought to be sacrificed Perer. 2. This tower was made for the safegard of the shepherds in that country that used to watch their flocks by night and Hierome well observeth this to be a type and prophecie of those shepherds which in this very place watched their flocks at the birth of Christ where afterward Helena for a memoriall of the apparition of the Angels unto them builded a temple Perer. Luther QUEST XVIII Of the incest of Ruben with Bilha Vers. 22. RVben went and lay with Bilha his fathers concubine c. 1. The Hebrewes to excuse the sinnes of their fathers here imagine that Ruben did nor commit incest with Bilha but only cast out her bed out of Rachels tabernacle where Iacob had placed it after Rachels death whereas the text is evident that he slept with Bilha In like manner they would excuse the offence of Elie his sons that they did not lie with the women at the gates of the temple but onely deferred their businesse and so kept them longer from their husbands contrary to the evidence of the history 1 Sam. 2.22 2. Iacob though he might have used the sword in this case yet leaveth the punishment to God but for this sinne of defiling his fathers bed Ruben lost his birthright which was given to Ioseph in respect of his double portion the principality to Iudah 1 Chron. 5.1 3. This was a very great sinne to commit uncleannesse with his fathers concubine which was as his wife such fornication as was not once named among the Gentiles as the Apostle saith 1 Cor. 5.1 for Antiochus the sonne of Seleucus being in love with Stratonice his mother in law yet for shame concealed it and fell into a most grievous disease Hippolitus is famous in the tragedie for resisting the unlawfull lust of Phaedra his mother in law 4. Some thinke that after this time Iacob did refraine the company of his wives but that is uncertaine Mercer It is most like that he after this accompanied not with Bilha as David served his concubines which Absolom went in unto 2 Sam. 20.3 QUEST XIX Of the genealogie of the Patriarkes wherefore it is here set downe Vers. 26. THese are the sonnes of Iacob which were borne him in Mesopotamia c. 1. Moses setteth here downe together the number of Iacobs sonnes 1. Because after this he had no more sonnes borne 2. As also Ruben is counted among them to shew that although he had fallen into this grievous sin yet the Lord vouchsafed to count him among the Patriarkes 3. As also to distinguish betweene Iacob and Esaus progenie which Moses prosecuteth in the new chapter Mercer Perer. 2. Dinah is not rehearsed among them because she made no tribe Mercer Neither useth the Scripture to set downe the genealogie of women Perer. 3. The word is put in the singular number which was borne for the plurall not for any such mystery as the Hebrewes note to shew that they were all begotten by one man or to shadow the birth of the Messiah but it is a property of the Hebrew speech to use the singular for the plurall 4. All these are said to be born in Mesopotamia whereas Benjamin was born in Canaan as Chrysostome thinketh for Benjamin was borne ten yeares after Iacob departed from Mesopotamia but here by a synechdoche according to the use of the Scripture that is affirmed of all which agreed to the most Mercer Perer. So Iohn 20.24 Thomas is called one of the twelve there being but eleven Iudas having hanged himselfe and so S. Marke calleth them the eleven Marke 16.14 QUEST XX. At what time Iacob came to Isaack his father Vers. 27. THen Iacob came to Isaack his father 1. Although now at the length ten yeares after Iacobs returne into Canaan hee came first to Isaack with his whole family yet it is not unlike but that Iacob went often over to see his father they dwelling not farre asunder Mercer 2. Mention is not made of Rebecca who is supposed at this time to have beene dead which is thought also to be the cause of Isaacks being in Hebron whom Iacob at his departure left
in Beerseba that Isaack remooved thither to burie his wife there Muscul. 3. Iacob neither came to Isaack so soone as some Hebrewes thinke that he ministred 22. yeares to his father after his returne out of Mesopotamia neither staied he away from him so long as some gather that is twenty yeares in Mesopotamia and 23. yeares in Canaan in all 43. yeares Muscul. for Iacob could spend no fewer then 9. or .10 yeares in Canaan before he came to Isaack seeing Dinah not above six or seven yeares old at Iacobs departure out of Mesopotamia was defloured at 15. or 16. yeares of her age then being marriageable before Iacob came at Isaackâ— and when Ioseph was 17. yeare old he was then come to that land where his father was a stranger Gen. 37.1 2. that is to Hebron where Abraham and Isaack were strangers Gen. 35.27 and this was twelve or thirteene yeares before Isaack died as shall appeare in the next question following QUEST XXI Ioseph sold into Egypt twelve yeares before Isaack died yet it is set downe after Vers. 21. THe daies of Isaack were 180. This is set downe by way of anticipation for Ioseph was sold into Egypt before Isaack died as it is shewed thus 1. Iacob when Isaack was 180. must be 120. yeare old for he was borne in Isaacks 60. yeare 2. Then at such time as Ioseph was 39. for he was 30. when he stood before Pharao and seven yeares of plenty and two of famine were past before his father came into Egypt then was Iacob 130. and at seventeene yeare old was Ioseph sold into Egypt 3. If at Iosephs 39. Iacob was 130. then at Iosephs seventeene Iacob must be an hundred and eight then was Isaack but 168. wherefore it must needs follow that Ioseph was sold into Egypt twelve yeare before his grandfather Isaack died and that so long Iacob dwelt with Isaack for it is not like but that Isaack saw all Iacobs children before he died and blessed them and that Ioseph had seene Isaack before he was sold into bondage 4. Places of Doctrine 1. Doct. Of the distinction of the persons in the Trinitie Vers. 1. THen God said arise c. and make an altar unto God c. Although it be the use of the Hebrew speach to bring in one speaking of himselfe in the third person as Ierem. 2.19 Know that it is an evill thing that thou hast forsaken the Lord thy God and that my feare is not in thee yet notwithstanding we may observe in this manner of speech a further mystery as Hillary and Augustine out of the place where God said build an altar unto God doe prove a distinction of persons in the Trinite Deus honorem deo postulat God willeth honour to be given to God Hillar God the father to God the sonne 2. Doct. Two parts of sanctification the internall and externall Vers. 2. Cleanse yourselves and change your garments Here are two parts of their sanctification expressed the internall as the principall in the clensing of their minds the externall in the change of their garments which served in those daies to stir up their inward devotion So the Lord said to Moses when he was to appeare in Mount Sinai Sanctifie them c. and let them wash their cloathes Exod. 19.10 But the inward sanctification was that which the Lord had respect unto Ioel. 2.13 Rent your hearts and not your cloathes and turne to the Lord. 3. Doct. Gods promises most certaine Vers. 12. I will give thee this land which I gave to Abraham Thâ—s land was onely promised to Abraham and yet it is said to be given Gods promises then are so certaine 〈◊〉 they were already fulfilled Muscul. so the Prophet saith The Lord of hosts hath sworne surely as I have purposed so shall it come to passe c. Isay. 14.24 4. Doct. The carefull buriall of the dead an argument of the resurrection Vers. 20. IAcob set a pillar upon her grave The Gentiles did bestow superfluous cost upon the tombs of the dead some thereby thinking to finde solace and comfort in their griefe some taking occasion thereby to commit idolatry But Iacob maketh a memoriall of Rachels sepulture not onely to testifie his love and to continue a remembrance of this vertuous matron one of the mothers of Israel unto posterity but chiefly to expresse and professe his hope of the resurrection for if there were no more hope of the bodies of the Saints than of beasts to what end should so much care be taken in committing them in an honest and decent manner to Christian sepulture Calvin Pererius Thus Martha confesseth her faith concerning her brother Lazarus that was laid in his grave I know he shall rise againe in the resurrection at the last day Ioh. 11.24 5. Places of Confutation 1. Confut. Against the 〈…〉 of idolatry Vers. 4. IN that they gave to Iacob their earings as consecrate to idolatry and Iacob buried them under an oake it teacheth us that all the monuments of idolatry ought to be abolished and that noâ— onely the Idols themselves are abhominable but all the 〈◊〉 which belong thereunto such as are many in the Romane Sinagogue who garnish their idols with ringes tablets pretious stones and jewels Calvin all which things ought to be abhorred as the idols themselves as the prophet saith Yee shall pollâ—â—â— the coâ—erings of the images of silver and the rich ornaments of the images of gold and cast them away as a monstruous cloth Isay. 30.22 2. Confut. The Iewes called Gojim that is Gentiles Vers. 11. MVltitude of nations shall spring of thee For the twelve tribes were as so many nations the word is Gojim which the Iewes approbriously call the Gentiles by whereas in this place they are called Gojim Gentiles unlesse they will deny themselves to have sprung out of Iacobs loines Muscul. 3. Confut. Against the superstitious choosing of places for burialls Vers. 19. RAchel died and was buried in the way to Ephrath In that Iacob carried not Rachels body to be buried in Mamre where Abraham and Sarah were buried but interred her in the very way wee see that it skilleth not in respect of the dead where their bodies are laid Muscul. That superstitious use then of the papists is reprooved in transporting of bodies from place to place and in coveting to be buried in one place more than another of a superstitious minde as neare the altar rather then further of and in the Church of such an order of Friers rather then in any other Wheresoever the body is laid we know that God shall find it in the resurrection even the Sea shall give up her dead Revelat 20.13 4. Confut. Gods election certaine and infallible Vers. 23. RVben Iacobs eldest sonne Though Ruben had fallen into the most grievous sinne of incest yet the Lord doth not utterly cast him off but reserveth unto him a place and calling among the 12. Patriarkes By this we learne that Gods election changeth not but
masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children in
Bethlem and the coasts thereof from two yeere old and under Matth. 2.16 thinking also among the rest to surprise that holy babe 3. Now it may seeme strange that Amram would take a wife in this miserable time not being ignorant that they should beget children to be bondslaves but hee being a faithfull man and beleeving verily that the Lord would remember his people to bring them into the promised land doth therefore take the married estate upon him both for mutuall comfort in those heavie times and to increase the people of God Simler QUEST VI. Of the time of Moses birth compared with the times before and the times after Vers. 1. ANd the woman conceived and bare a sonne 1. Moses is borne the seventh from Abraham another Enoch who was the seventh from Adam Iud. 14. buried also of God another Noah who was saved also in the Arke and preached to the world 120. yeeres for so long Moses lived â— For the time of Moses birth First to compare it with the yeeres which went before and the notable accidents therein it was from the beginning of the world 2430. yeeres not 2370. onely as Pererius and from Noahs floud 714. from the birth of Abraham 425. after the going downe of Isaack into Egypt 135. and from the beginning of the Egyptian servitude 7. yeeres The truth of this computation may appeare by gathering the summes of yeeres together From the beginning of the world to the floud are yeeres 1656. Gen. 5. from thence to the birth of Abraham 352. not 292. as Pererius for hee reckoneth Abraham to be borne at the 70. yeere of Terah whereas hee was begotten 60. yeeres after at the 130. yeere of his father being 75. yeeres old when Terah died at 105. as it is evident by comparing Gen. 11.32 and 12.4 From the first promise made to Abraham to the giving of the Law in Mount Sinai S. Paul counteth 430. yeeres from the going downe of Isaack into Egypt untill the returne of Israel thence are 215. yeeres and Moses was borne 80. yeeres before their going out of Egypt 3. The time of Moses birth thus agreeth with the computation of the yeeres following Moses was borne 80. yeeres before the going of the Israelites out of Egypt Exod. 7.7 120. yeeres before their entrance into Canaan Deut. 34. before the reigne of David 517. yeeres before the building of Salomons Temple 560. yeeres for from the going out of the Israelites untill the fourth yeere of Salomon when the Temple was built are counted 480. yeeres 1 King 6.1 to which adde 80. yeeres of the life of Moses before the captivitie of Babylon 990. yeeres for from the building of Salomons Temple untill the captivitie are yeeres 430. which put unto the aforesaid summe 560. maketh 990. And before their returne out of the captivitie of Babylon which was 70. yeeres after 1060. yeeres before the comming of the Messias 1620. as Pererius but with others more truly not above 1500. Concent Pererius to justifie his computation maketh his account by the Greekes Olympiades Christ was borne in the last yeere of the 194. Olympiade that is from the beginning of the Olympiades 776. yeeres And the Olympiades begun about the 8. yeere of Ahaz King of Judah about 280. yeeres from the building of Salomons Temple But seeing the computation of yeeres unto the Messiah is expressed in Scripture there is no need to take any direction from forren Chronicles So then whereas before the summe of yeeres from the building of the Temple unto the captivitie meaning the last captivitie of all under Zedekiah was said to be 430. from this must be abated 20. yeeres from the third yeere of Iehoiakim when the first captivitie begun Dan. 1.1 and there the 70. yeeres captivitie tooke beginning so we have 480. yeeres unto this number must be added Daniels 70. weekes unto the death of the Messiah which make 490. yeeres and thirtie and odde yeeres must bee substracted the space betweene the birth and the death of the Messiah so we shall have about 940. yeeres from the building of the Temple to the birth of the Messiah unto which adde 560. yeeres from Moses birth to Salomons Temple so the whole summe of yeeres from Moses birth untill Christs will bee 1500. as it is said before 120. lesse than Pererius by his Olympiades accounteth 4. To compare Moses time with forren accidents Moses was borne before the beginning of the Olympiades 840. yeeres which began in the 8. yeere of Ahaz and after Ogyges floud 180. yeeres for Eusebius out of Iulius Africaâ—us sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades Moses birth was 430. yeeres before the Trojane warre which was 407. yeeres before the beginning of the Olympiades and Moses was borne before the building of Rome 865. yeeres for Rome was founded in the beginning of the 7. Olympiade that is the 25. yeere after they begun ex Perer. QUEST VII Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane COncerning then the antiquitie of Moses it is evident that hee is the first and most ancient of all either sacred or prophane writers 1. The prophesie of Enoch mentioned in the Epistle of Iude is not from a more ancient writer than Moses which was either kept by certaine or undoubted tradition or else was framed by the Doctors of Iudah from the short speeches which Moses hath of Enoch The booke of the Lords warres Sihoâ—s victorie Numb 21. was after the Law and it was some rehearsall of the battels which the Lord fought for Israel made much about the time but being not now extant it is without compasse of this question 2. For prophane authors and writers Moses farre exceedeth them all as it may be thus shewed 1. The Greeke Chronicles have nothing more ancient than the times of Iâ—ichâ—â— and Phoroneus the first Kings of the Argives when Ogyges floud happened as witnesseth Dionys. Halicarness and Plato in Timao reporteth that Solon contending before the Egyptian Priests for the antiquitie of Greece goeth not beyond Phoroneus and Niobe About this time Ptolomeus Mendesius the Egyptian Chronicler writeth that Moses reigned among the Jewes but as is before shewed he could not be above 180. yeeres after Ogyges floud 2. From this floud unto the time of Cecrops the first Athenian King Athens lay desert almost two hundred yeeres and long after Cecrops were Deucalions floud Phaetons burning Cadmus that builded Thebes Esculapius Thesius Hercules so that Moses being before Cecrops is found to be farre more ancient than any of these 3. Moses is elder than Homer the most ancient Greeke writer as Iosephus sheweth lib. 1. cont Appion who was long after the Trojan warre Plinie thinketh 250. yeeres after Solinus 270. Cyrillus 160. Herodotus three hundred yeeres but it is certaine that heâ— was at the least one hundred yeeres after But Moses was borne 430. yeeres before the battell of Troy as