yeere 1. Not only the principall and chiefe moneth as Vatablus but the first in order from whence all the rest should be numbred 2. Divers nations have had a divers custome in the accompt of their yeeres the Egyptians in their Hieroglyphikes counted every moneth a yeere the Arabians three moneths as from the spring to the Autumne from thence to midwinter The Acarnanians counted six moneths to a yeere as from the spring to the Autumne the Romanes and the Hebrewes reckoned twelve moneths and so is the yeere to bee taken here 3. It was the first moneth for matters ecclesiasticall and belonging to religion But the civill yeere began in the seventh moneth Levit. 25.9 As the Egyptians began their ecclesiasticall yeere from Midsummer and their civill from the Autumne Iun. From thence also they began their Jubile and the account of the seventh yeere of rest which if it had begun in the spring they should have wanted two yeeres fruits for the seventh yeere of rest and Jubile should begin before they had reaped the fruits sowne in the sixt yeere and in the seventh it was not lawfull for them either to sow or reape 4. As it was the first moneth of the yeere so was iâ— the chiefe and most famous in respect of the deliverance of the Israelites and in this moneth they went over Jordane and came into the land of Canaan the 10. day of the first moneth Iosh. 4.19 Perer. And now all things began to flourish and revive in the spring so that the earth did also as it were seeme to rejoyce for the liberty of the people of God Ferus From hence the Israelites for the remembrance of so glorious a deliverance had great cause to begin the computation of their yeere as Christians now doe from the nativity of our Lord for a commemoration of their spirituall deliverance Perer. QUEST IV. Of the name of this first moneth called of the Hebrewes Abib of the Chaldes Nisan THe name of this first moneth is not here expressed but chap. 13.4 it is called the moneth Abib so called because in that moneth corne began to be ripe 1. But here I cannot subscribe unto the opinion of Pererius therein following Paulus Burgensis that the Hebrewes had no names for their moneths before the captivity of Babylon but by their number as the first second third and after the captivity they borrowed the names of the moneths of the Medes and Persians and chiefly of the Chaldeans as it is to be found in the bookes of Nehemia Esther and the prophesie of Zacharie and the bookes of the Macchabees 2. But this appeareth to be otherwise for in divers places of Scripture wee finde the names of some of the moneths after the calling of the Hebrewes before the captivity of Babylon as the second moneth Zif 1 King 6.1 and the 7. moneth Ethanim 1. King 8.2 Pererius saith that these were not the proper names of these moneths but onely appellatives signifying the properties of those moneths as the first was called Zif of the opening because the flowers began then to open and shew the other signified strong because in that moneth fruits were gathered whereby mans heart was comforted and made strong Vatab. Or because they were of strong constitution which resisted and overcame the diseases incident to that season of the yeere about the fall of the leafe Cajetane Contra. 1. This is no good argument these names have some speciall signification therefore they were not the proper names of the moneths Abib signifieth an eare of corne Levit. 2.14 Was it not therefore a name of the first moneth which was so called because the corne then eared and began to be ripe So Bul was the name of the eight moneth 1. King 6.38 so called of the inundation of waters which fall in that moneth 2. It is very probable that those Chalde names of the moneths as Adar Cisleu Elul were not taken up of the Hebrewes till after the captivity as the first is mentioned Nehâ—m 6.19 the second Zachar. 7.1 the third 1. Maâ—chah 14.27 But the Hebrew names were in use before as appeareth by these already given in instance 3. Now the proper names of the moneths as they were used after the Captivity were these the first Nisan answering to our March the second Tiar answering to Aprill the third Sivan which is our May the fourth Tamuz our June the fifth Ab which we call July then Elul agreeable to August the seventh Tisri sorting to our September the eight Marchesâ—â—an with us October the ninth Cisleu our November the tenth Tebeth the same with December the eleventh Sebath named with us January the twelfth Adar which is correspondent to our February Ex Pererio QUEST V. When the first moneth of the Hebrewes tooke beginning NOw to know when to beginne the first moneth of the yeere 1. Some give this rule that whereas the Hebrewes alwayes count their moneths from the new Moone as Psalm 81.3 Blow up the trumpet in the new Moone they will have that to be the first moneth whose full Moone is neerest to the equinoctiall But this rule sometime faileth for it may fall out that two full Moones are equally distant from the equinoctiall and then it would be uncertaine which Moone to take 2. Some say that was the first moneth with the Hebrewes whose new Moone was neerest to the equinoctiall whether it were before or after Ferus But this rule doth not hold neither for it may bee that one new Moone falleth out as upon the 7. day of March another upon the fifth of Aprill and so further off from the equinoctiall that is when the night and day is of equall length and yet this shall rather be the first Moone than the other 3. Therefore this is a more certaine observation that the first moneth should be that whose fourteenth day falleth out either upon the Equinoctiall or presently after it and so the new Moone of the first moneth will fall out neither before the eight day of March nor after the fifth day of Aprill 4. Now hence it is evident that the first moneth of the Hebrewes is never all within March it may sometime be all without March though not all without Aprill as when the Hebrewes every third yeere put in a moneth to make the yeere to agree with the course of the Sunne so that they had two Adars as it might be two Februaries together then the latter Adar being mensis intercalaris the moneth put betweene concurring with March the first moneth began with April but for the most part their first moneth tooke part of March and part of April QUEST VI. Why the Lambe was commanded to be prepared foure dayes before Vers. 3. IN the tenth of this moneth let every man take unto him a lambe c. They were commanded to set apart the paschall lambe foure dayes afore for these causes 1. Lest that if they had deferred it till the instant of their departure they might by
thing worth because they did begin to eat unleavened bread on the 14. day at even and so from the 14. day till the 21. day numbring the first day there are eight dayes for the 14. day was ended when at eve after the sunne set they began to eat unleavened bread and then entred the 15. day wherefore it is said Levit. 23.6 In the 15. day of this moneth shall be the Feast of unleavened bread the 15. day then was the first and not the fourteenth 3. Wherefore according to the words of the text we hold that there were onely seven dayes of unleavened bread kept as is evident Exod. 12. Levit. 23. Numb 28. Deut. 26. And whereas Rupertus alleageth this text the first day shall bee holy unto you likewise the eight day shall be aequè venerabilis as well observed no such place can be found but the contrary in the first day shall be an holy assemblie likewise in the seventh day chap. 5.16 So that it is to be wondred at how Rupertus was so much overseene to alleage a text no where extant 4. And as there were not more than seven dayes so neither was there lesse For whereas it is said Deut. 16.8 Six dayes shalt thou eat unleavened bread and the 7. day shall be an holy assemblie the seventh day is not excluded as being none of the seven dayes of unleavened bread but is named by it selfe as being a principall and solemne day among the rest Perer. QUEST XXIII Why he which did not eat unleavened bread was to be cut off NOw as touching the festivall dayes of unleavened bread in particular first there ariseth a question about the first day of the seven whether the 14. or 15. day should be the first 1. Here we refuse the opinion of Rupertus seene before that they began to eat unleavened bread upon the 14. day of the moneth for then there should be eight dayes of unleavened bread and not seven onely as the Scripture saith and where it is said vers 18. In the first moneth and the fourteenth day of the moneth at even yee shall eat unleavened bread there the even is joyned with the fourteenth day not as a part thereof but as immediatly following for then in just account began the fifteenth day the first of unleavened bread Levit. 23.6 2. Neither doe we here receive Thostatus opinion who thinketh that the even when they began to eat unleavened bread was part of the fourteenth day but because it was but a small part it may be counted with the 15. day and so much was taken out of the 21. day for before Sunne set they began to eat unleavened bread Contra. 1. The evening began after Sunne set and then the day was ended that time then that followed was part of the 15. day and not of the 14. and that the evening began after the Sunne went downe is evident because betweene the first evening which was before the Sunne set and the latter evening at and after the Sunne set the lambe was to be killed as is shewed before quest 10. 2. That before Sunne set on the 21. day they brought leaven into their houses cannot be shewed but the contrarie rather that till the even of the 21. day which was after Sunne they were to eat unleavened bread till about the same time when they began 3. Therefore we thinke that not the 14. day but the 15. was the first of unleavened bread for these reasons 1. Because otherwise there should be 8. dayes of unleavened bread and not seven 2. Iosephus saith that the Jewes kept no festivall day without burnt offrings and ceasing from labour lib. 3. antiquit cap. 15. but not on the 14. but the 15. day were they commanded to abstaine from worke vers 16. 3. The same day when they began to eat unleavened bread the Lord brought them out of Egypt vers 17. but they went out not upon the 14. day it was the morrow after the Passeover when they went out Numb 33.3 for upon the 14. day which ended at Sunne set they did not goe out seeing about midnight following the first borne of the Egyptians were slaine before the Israelite◠departed Perer. QUEST XXIV In what sense the first day of the seven was called holy Vers. 16. IN the first day shall be an holy assemblie 1. It is called an holy day because it was sequestred and set apart from all prophane use and consecrated as peculiar unto God In which sense both certaine places as the sanctuarie and vessels as they which belonged to the Sanctuarie and certaine persons as the first borne which were afterward redeemed were holy and consecrate unto God 2. This day was holy in three respects First because they were not to prophane it with any bodily worke secondly because there were peculiar sacrifices appointed for this first day of the seven as two bullocks one ramme seven lambs of a yeere old Numb 23. Thirdly because upon this day as likewise on other festivals they fared better and put on their festivall robes as Nehemias prescribed to be done in another festivall day chap. 8.10 Goe and eat the fat and drinke the sweet and send part unto them for whom none is prepared for this day is holy unto our Lord. 3. But here is to be observed a difference betweene the rest of this day and of other festivals upon this day though all other worke be forbidden yet it was lawfull to prepare their meat and drinke and so it was lawfull also upon the Feasts of Pentecost and of the Feast of Tabernacles but upon the Sabbath it was not lawfull to doe so much as they were forbidden to gather Manna upon the Sabbath chap. 16.5.23.19 and it was not lawfull to kindle a fire upon the Sabbath day for their necessarie use Exod. 35.3 Iun. But if this first festivall day did fall out upon the Sabbath then they were to rest therein simply from all labour Perer. 4. It is also called holy in respect of the holy convocation because the people were therein to bee called together to attend the service of God leaving all other works Iun. QUEST XXV Of the second solemne day of the pasch COncerning the second day of the paschall solemnitie this was peculiar to that day that therein they brought a sheafe of the first fruit of their harvest unto the Lord this was the morrow after the Sabbath Levit. 23.11 Wherein is to be considered 1. That then all their harvest was not ripe in Palestin◠but onely they culled out certaine principall eares and out of the forwardest grounds for these first fruits the Hebrewes hold to have come all out of the tribe of Nepthaly 2. They were not eares of wheat which was not ripe till Pentecost seven weekes after Exod. 34.21 but eares of barlie which was first ripe 3. Neither were they fully ripe and hardned for they did drie the eares at the fire and then rubd out the corne Levit. 2.14 4. The word Sabbath
vers 1 2. Secondly the generall preparation followeth 1. Here is set downe the Lords loving invitation of Israel to be his people propounded to Moses consisting both of a rehearsall of the benefits which the Lord had done for them vers 4. of the condition of their obedience required vers 5. of a most ample promise to make them his peculiar people above all the earth vers 6. 2. Then is shewed the acceptance by the people of this gratious offer propounded unto them by Moses vers 7. thankfully received by the people vers 8. The particular preparation sheweth partly what was done the two dayes before the Law was given to vers 16. and what upon the third to vers 25. In the first there is 1. The Lords prescription to Moses both how he will talke and commune with him vers 9. theâ— that he should sanctifie the people vers 10. with the end thereof vers 11. that they may be ready thirdly the interdict followeth of not comming neere the mountaine vers 12. with the perill and danger thereof vers 13. 2. The obedience of Moses and the people to the Lords commandement vers 14 15. Upon the third day are declared 1. the manner of the Lords appearing in mount Sinai with thunder and lightning vers 16.18 2. The placing and disposing of the people vers 17. 3. The communication of the Lord with Moses First in generall vers 19 20. Then in particular which containeth the Lords charge to Moses concerning the people and Priests vers 21 22. The exception of Moses and Aaron vers 24. interposed by occassion of Moses answer vers 24. Then the execution hereof by Moses vers 25. 2. The divers readings Vers. 1. In the third new mâ—â—ne I. better than in the third moneth caâ—er for he saith afterward in the same day that is when the new moneth began Vers. 6. A kingdome of Prâ—â—sts B. G. A. that is a Priestly kingdome V. L. P. that is a sacred and holy kingdome not a royall Priesthood for the latter substantive is put for the adjective not the first Vers. 7. Proposed all these words B.V. cum cater all these things G. debharim words Vers. 9. After Moses had reported c. or for Moses had reported G. better than and Moses reported V. A.P. or Moses therefore reported L. or but Moses reported S. It is better read in the preterpluperfect tense for Moses had reported their words before vers 8. Vers. 19. God answered him by voice B.G. cum caeter God answered him L. Here these words by voice are omitted Vers. 25. Lest he breake in upon them V.I. or make a breach upon them A.P. better than lest hee destroy them B.G.L. or destroy of them S. bam signifieth in or upon them 3. The explanation of doubtfull and difficult questions QUEST I. Of what yeere this was the third moneth Vers. 1. IN the third moneth c. 1. It is not expressed here of what yeere this was the third moneth But it is easily gathered that it was in the first yeere of the departure of the children of Israel out of Egypt for although the Scripture usually in the computation of time doth expresse the yeere as well as the moneth yet sometime the yeere is omitted when either by the circumstance and under of the story it may be gathered as Numb 20. vers 1. The first moneth is named but the yeere is omitted which was the 40. yeere because the order of the story and course of time will leade us to that yeere or else when as by conference with other places the yeere may be found out as seeing Numb 10.11 they departed from Sinai in the second yeere and second moneth it must needs be that they came thither in the third moneth of the first yeere Tostat. 2. For in this place were all those things done which are described by Moses in the rest of this booke of Exodus and in the booke following of Leviticus Hierom. Which things could not bee done in a short time therefore they here encamped almost a whole yeere before they removed QUEST II. What day of the moneth the same day was THe same day 1. Some thinke the same day is named wherein they came from Rephidim because they tooke a longer journey than usuall upon that day even from Rephidim to Sinai Lippeâ— Vatab. 2. Some because upon that day the three moneths were expired after their departure out of Egypt Oleaster But there were only two moneths expired and the third now begun 3. On the same day that is the third day as it was the third moneth Hugo de S. Victor But upon the third day of the moneth was the law given against which day the people are warned to prepare themselves vers 11. 4. The same day then hath relation to the words before the third moneth or rather the third new moone when the moneth began for châ—desh doth as well signifie the new moone as the moneth as 1. Sam. 20.5 to morrow is châ—desh the new moone which is the first day of the moneth The same day when it was new moone when the third moneth began Iun. For of no other day hath the moneth the denomination but of the first Tostat. And because the day is certainly expressed as is usuall in Scripture it must needs have reference to the third new moone rather than moneth before spoken of Piscator 5. Moses is so diligent to describe the moneth and day when they came to Sinai because this was the place to the which the Lord called them and wherein the Law was given and the Tabernacle erected and where the Lord entred into a league and covenant with his people Ferus QUEST III. Whether this first day of the third moneth were the 47. day from the passeover NOw how many dayes this was from the pasch there are divers opinions 1. Cajetane thinketh it was the 45. day counting together 15. dayes remaining of the first moneth from the passeover and 29. of the second and so the first day of the third moneth maketh 45. But beside that the Hebrewes counted 30. dayes to a moneth by this account the day of giving the Law which followed the fourth day after at the furthest should not be the Pentecost that is the 50. day 2. The most received opinion is that this was the 47. day from the passeover accounted thus 16. dayes remaining of the first moneth 30. of the second and the first of the third which make 47. Iun. Simler Rupertus But by this reckoning the day wherein the Law was given which was the third day after as some held as Tostatus should be but the 49. day which is generally held of all to be the 50. which is called Pentecost upon which day the holy Ghost came downe upon the Apostles that the type and shadow may agree with the substance To remove this doubt 1. Some say that the Law was given on the 49. day but the tables of stone were
LEt them bee ready on the third day c. 1. The opinion of some of the Rabbines is that this was not the 3. day of the moneth but the 6. day and the third from that time when the Lord thus spake to Moses for they say that upon the first day of the moneth Moses went up to God and received that message to bee delivered to the people and came downe the same day and stayed the next and reported not the answer of the people untill the 3. day R. Salom. Lyran. Cajetanus is of the same opinion that the first day of the moneth was but the 45. day after their departure out of Egypt and that the Lord upon the 48. day bid the people to bee ready against the third day after Contra. But this is not like for this would have shewed great negligence in Moses if he should have stayed so long before hee delivered the peoples minde to the Lord seeing mount Sinai was so neere unto the host 2. Some thinke that it was the third of the moneth and that it hath relation to the first day mentioned vers 1. Tostat. quaest 10. Gloss. ordin Ferus But this cannot stand neither for both Ferus and Gloss. interlin doe make the first day of the moneth but the 47. day then the third day wherein the law was given was but the 49. day but the day wherein the law was given is held of all to bee the Pentecost the 50. day Some to take away this doubt would borrow 17. dayes of the first moneth and 30. of the next and 3. of the third and so the publishing of the law shall fall out upon the 50. day So Augustine Gloss. ordin But there remained only 16. dayes of the first moneth to be counted the Passeover being kept upon the 14. day at even therefore they cannot make their reckoning of 17. dayes remaining in that moneth and to account 31. dayes unto the next moneth as some doe it was against the custome of the Hebrewes 3. Therefore it must thus be that on the first day of the moneth when the host was come into the wildernesse oâ— Sinai Moses went up to the Lord and came downe with the message to the people and then the next day went up with the peoples answer unto God for it is not like that all the host came thither and Moses went up and came downe and propounded the Lords words to the Elders and they to the people and received their answer and returned the same all upon one day And Cajetanes conceit herein is not to be refused that because the Lord saith To day and to morrow sanctifie them Insinuatur quod haec dicta fuerint manâ— It is insinuated that this was said in the morning This then was spoken upon the second day in the morning and the third day from thence was the law given which was not the third but the fourth day of the moneth Iun. Simler Rupertus also agreeth that the first day of the third moneth was the 47. day after the Passeover and that the fourth day after which was the 50. day Moses received the tables of the law but herein he differeth that the thicke cloud with the thunder and the lightning were seene and heard the day before which was the 49. But it is evident by the text that upon the third day was the voice of the Lord heard talking with Moses vers 19. QUEST XVII Whether the 15. day of the moneth were one of the fifty which went before the giving of the Law BUt here ariseth another doubt whether in the computation of these 50. dayes after the Passeover the next day after they had eaten the paschall lambe be included in that number or that there were fifty dayes beside 1. Some doe hold that the 15. day being the morrow after the Pasch must bee excluded because afterward in the law of the Pentecost they began the account of seven weekes upon the 16. day the morrow after the Sabbath or first solemne day of the Passeover as is further to be seene Lev. 23.11 and then after seven weekes complete the which make 49. dayes the next day which was the 50. was the day of Pentecost Cajetan But it is not necessary that this first 50. day should be accounted after that rule excluding the morrow after the Passeover as it may appeare partly by the text When yee bee come into the land which I shall give you vers 10. that law is made to bee kept after they were come to Canaan and the reason of this alteration was because they were to begin the account of the seven weekes from that day wherein they first put the sickle into the corne whereof they should bring a sheafe to shake before the Lord Deut. 16.9 which could not be done upon the first day of unleavened bread it being a solemne day and of the nature of a Sabbath wherein they were to doe no servile worke Levit. 23.7 Rupertus here agreeth that the Pentecost was not yeerely kept the just fiftith day after the Passeover as the law was given the fiftith day after the Passeover But herein he is deceived that upon what day soever the Passeover fell in the weeke they did expect the morrow after the next Sabbath when they were to bring in their sheafe and then beginne to count their seven weekes for herein is his errour he taketh the Sabbath there spoken of Levit. 23.10 for the seventh day of rest where it is understood to be the first day of unleavened bread which was a solemne day of rest as the Sabbath was Iun. Borrh. And by the way Rupertus in the same place slippeth in another point Prima dies azymorum Iudaeis in quintam feriam illo anno evenit The first day of unleavened happened to the Iewes that yeere upon the fifth day of the weeke For true it is that our blessed Saviour did eat the Passeover according to the law upon the 14. day which was as our Thursday at even but the Jewes following a tradition of their owne to avoid the concurrence of two Sabbath dayes did put off the eating of the Passeover untill the 15. day of the moneth at even which was the sixth day of the weeke because the next day was the Sabbath for if they had eat the Passeover when Christ did eat it with his Disciples then the next day should have beene kept holy neither were they to doe any worke therein but upon that day they put Christ to death which could not be done without more than servile labour in carrying the crosse and nailing Christ unto it and such like beside the text saith they would not put Christ to death upon the feast day lest there should bee some tumult among the people Mark 14.2 But this point is elsewhere handled more at large whither I referre the Reader 2. Some againe as Cajetane before excludeth the 15. day of the moneth out of the number of the 50. dayes
40. 3. Those feasts excelled the other in respect of the multitude of sacrifices which were to be offered therein as is prescribed Numb 28.29 4. And in regard of their continuance for two of them the Pasch and feast of Tabernacles continued each of them seven dayes the Pasch held from the 15. day of the first moneth unto the 21. day and the feast of Tabernacles likewise began the 15. day of the seventh moneth and ended the 21. day Pentecost onely hath one day allowed which was the 50. day after the Passeover Levit. 23.16 Tostat. 5. These feasts also were observed in remembrance of three great benefits the Passeover of their deliverance out of Egypt the Pentecost of delivering the Law and the feast of Tabernacles of their preservation in the wildernesse Lyranus QUEST XXXI Of the feast of the Passeover Vers. 15. THou shalt eat unleavened bread 1. This was the feast of the Passeover or of unleavened bread which were not two feasts concurring together as Cyril seemeth to thinke Alia est solemnitas Paschae ilia azymâ—rum licet conjuncta vidiatur c. There was one solemnity of the Pasch another of unleavened bread though they seeme to be joyned together 2. Mention is not here made of the Paschal lambe but only of unleavened bread not as Cajetane thinketh Quia non singulis annis omnes tenerentur ad immotandum agnum Paschalem c. Because all were not bound every yeere to offer a paschall lambe but to eat unleavened bread seven dayes they were bound c. For the contrary appeareth Exod. 12.24 they were bound to keepe the Passeover as an ordinance for ever but the feast hath the denomination of the greater part because they did eat the Passeover but one day but unleavened bread they did eat seven dayes together 3. In this feast they offered a sheafe of the first ripe corne which as Iosephus writeth was done in this manner Siccantes spicarâ—â— manipulum commandentes c. They dried an handfull of eares and so rubbed or bruised them and then offered them lib. 3. Antiquit. QUEST XXXII Why Pentecost is called the feast of the first fruits Vers. 16. THe feast of the harvest of the first fruits of thy labours This is called the feast of first fruits and yet in the feast of the Passeover the first sheafe was offered 1. Quod primi paâ—es nunc offerebantur Deo sicut in fine Paschae primae spiâ—ae c. Because the first bread or loaves of the new fruit was then offered as in the end of the pasch the first eares Cajetan which were not then so ripe to make bread of 2. Or because now they presented the first fruits of all their labours that is of all that they had sowen but before they brought the first fruits of some one kinde of graine onely which was first ripe Tostat. 3. Or then they offered only the first ripe eares as if a man went into the field and espied 〈◊〉 aliquas appropinquantes ad maturitatem aâ—â—e alias some eares hastening to be ripe before the rest them he gathered and offered unto the Lord but now in the feast of Pentecost they brought the first fruits of all Lyran. 4. This feast was celebrated propter benefictum legis data for the benefit of the giving of the Law Lyran. Which was given the 50. day after their going out of Egypt Tostat. And in remembrance ingressionis in terrum promissam of their entrance into the Land of promise when they did first eat of the fruit of the land Theodoret. And it was a signe of the giving of the holy Ghost which descended on the 50. day after the resurrection Lyran. QUEST XXXIII How the feast of Tabernacles is said to be in the end of the yeere Vers. 16. THe feast of gathering in the end of the yeere 1. Oleaster and Tostatus are of opinion that the common account of the yeere began in the seventh moneth when it was thought that the world was created but that upon occasion of the deliverance of the Israelites in the first moneth of the spring that was consecrated to be the first as touching the keeping of their feasts but the former order remained still for the account of civill matters But it is before shewed that the institution of Abib to be the first moneth was rather then revived than of new ordained and that is the more probable opinion that the world was created in the spring and that in remembrance thereof that was counted the first moneth 2. Cajetane saith It is called the end of the yeere in regard of the fruits of the earth which were then all gathered as both grapes and olives not in respect of the season of the yeere for September was the first moneth of the next yeere and so it should rather have beene said in the beginning of the yeere than in the end But seeing the same moneth was both the end of one yeere and the beginning of another it may be said to be in the end of the yeere though in the first moneth of the civill yeere quòd medicùm distat inesse videtur it might be said to be in it though it were distant a little Tostat. So also Lyran. Immediately after the end of the yeere 3. And wee are here to understand the gathering of all the fruits not only come which was before inned and in the barne seeing it was ripe foure moneths before in the feast of Pentecost but all other fruits as wine and olives which were then gathered as Deut. 16.13 Tostat. QUEST XXXIV Which were the three feasts wherein they were to appeare before the Lord. Vers. 17. THree times in the yeere c. 1. The Israelites had divers festivall times in the yeere as beside the continuall and daily sacrifice they had seven other feast dayes every weeke upon the Sabbath every moneth upon the first day thereof the feast of the Pasch and Pentecost and in the seventh moneth they had three more the feast of blowing of Trumpets upon the first day the feast of Reconciliation upon the tenth and of the Tabernacles upon the 15. which continued untill the 21. Thomas Now they are not bound to come together in all these feasts but only at three of them 2. Though it be not expressed here which three feasts they were to goe up in yet it is evident in other places the feast of the Passeover was one Deut. 16.2 they were to offer it in the place which the Lord should chuse and the continuall practice sheweth the same as is evident Luk. 2.41 the parents of our blessed Saviour went up every yeere to the Passeover So in the feast of Pentecost they were all to rejoyce before the Lord they their sonnes and daughters servants and maids Deut. 16.11 3. Onely the question is concerning the third time of their appearing before the Lord which some thinke was at the feast of the blowing of Trumpets in the 1. day of the
with the second tables he called all the people together and charged them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours
day and night whereas the elements as the aire are universally dispersed and spread it is also probable that this light might be gathered to that side of the earth where it was day and so to continue for a time as wee see the water was afterward brought to one place and so continueth which light after the creation of the celestial bodies might be drawne upward and have his reflection upon the beame of the Sunne and of other Starres QVEST. VII How the evening and morning were the first day Vers. 4. THe evening and morning were the first day 1. Some thinke that the evening is here taken for the day because it is the end thereof and the morning for the night being likewise the end thereof and that the artificiall day was before the night So Ambrose Chrysost. hom 3. in Genes 2. Others affirme the contrarie that the evening and morning are taken for the night and day being the beginning thereof the part for the whole and doe gather thereof that the night belongeth to the day following of this iudgement is Hierome in cap. 2. Iona which I hold to be the sounder for these two reasons 1. because this is the use of the Scripture to account the naturall day from evening to evening Levit. 23.32 From evening to evening shall you celebrate the Sabbath 2. The morning is part of the day and not of the night Mark 16.2 In the morning the first day of the weeke the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here vsed by the Septuag for if the morning were part of the night and not of the day Christ in no sense could bee said to have risen the third day and so one of the principall points of our faith should be shaken 3. Further we refuse Eugubinus conceit which thinketh that in this first day there was only an euening not a morning as in the rest because the morning followeth after the night but here no night went before but the light was first for the words of Moses are plaine and evident that the evening and morning were the first day it consisteth of both these parts as the other dayes did and this first day had also a night going before not that darknes which was upon the earth as Iunius but when God purposed to make the light hee first caused the night to goe before and brought forth the light of the day Ramban Mercer 4. And the Sun not being yet made which by his course and turning about maketh it day and night at the same time in diuers places it may be thought that it was day and night at the same instant now over the face of the whole earth Mercer QVEST. VIII How God is said to see the light to be good Vers. 4. GOd saw the light 1. Not that God did not know the light to bee good before hee made it but Moses speaketh here according to our capacity that God approveth and ratifieth that worke now done which before he purposed to make and Ramban well referreth it to the stedfastnesse and continuance of this worke which God saw to be good 2. God made a separation betweene light and darknesse not only in respect of their names as Aben Ezra but in the things themselves giving to each of them their determined time Mercer 3. And in that it is said God called the light day c. 1. God onely did not make and ordaine the light to be the day Iun. Muscul. 2. nor yet directed or taught men so to call it Vatab. Mercer 3. but beside God gave these names himselfe Oecolamp QVEST. IX Why it is called the first or one day Vers. 5. WEre the first day or one day as the Chalde Septuagint and Hierome translate It is called then one and not the first day 1. not as R. Sol. because there was but one God in the world for so there was but one likewise in the rest of the dayes 2. Neither as Hierome because unity is good and two bringeth division for after the first day noxious and hurtfull things were created But the contrarie is evident out of the text that God saw that all which he made was good 3. Neither as R. Moss is it called one day because there were yet no more for it is so called in respect of the rest that follow 4. Wherefore the reason is this the Hebrewes use Cardinal numbers for Ordinal as the Grammarians speake as one for the first as Gen. 2.10 the name of the one that is of the first is Pishon so likewise in the new Testament Vna sabbati one day of the weeke is taken for the first day Mercer QVEST. X. Whether there are waters above the heavens Vers. 7. BY the firmament which separated the waters which were under the firmament from the waters above the firmament divers of the ancient Writers understand the starry heaven and that there are waters above those heavens which serve to mitigate the heat of the Starres and from whence that abundance of raine came wherewith the world was overflowne so Basil. hom 3. Hexemer Ambros. lib. 2. in Hexemer c. 2. Beda with others But this cannot bee so 1. for that the waters being of an heavy substance must bee there kept against nature 2. Neither could the great waters that drowned the world come from thence unlesse the heavens also should have beene dissolved the windowes of heaven were opened which was nothing else but the opening and loosing of the clouds which as Gods bottles did powre downe raine abundantly 3. Neither are wee to imagine such heat in the celestiall bodies which are of no fiery or elementall nature that they need to be refrigerated or cooled This firmament then is the spreading or stretching out of the aire as the word rachiang signifieth which divideth the raine and waters in the clouds and keepeth them from the waters below as is expressed in Iob. 26.6 which bindeth the waters in the clouds and the cloud is not broken under them Now whereas afterward vers 14. it is said Let there bee lights in the firmament of heaven it followeth not that the firmament before spoken of is the starry heaven for Moses here speaketh after the capacity of the vulgar people who imagine the Starres to bee in the firmament of the aire the eye being not able to distinguish betweene the region of the aire and the azure skie And according to the vulgar opinion Moses also calleth the Moone a great light because it so seemeth to the eye to bee the next in greatnesse to the Sunne whereas many other both of the wandring and fixed Starres doe exceed it in greatnesse And whereas that place is objected Psal. 148.4 Praise him ye waters above the heavens by heaven we are here to understand the lower region of the aire as Psal. 18.13 The Lord thundred in heaven and gave his voice hailestones and coales of fire but thunder lightning haile come not properly from the heaven but out
the yeere past was then gathered and seed time began anew and so it is with us the autumne is counted the beginning of the yeere for matters of husbandry and yet wee in the computation of yeeres begin in the spring at the Annuntiation It is true also that the yeere of Jubile then tooke beginning but it is notwithstanding called not the first but the seuenth moneth Levit. 25.10 the reason is why it began then because all workes of husbandry and labours of servants which then used to begin did cease in the Jubile 2. Concerning the other objection of ripe fruit we shall not need to answer as some doe that the fruit did hang still upon the trees till the autumne or that some trees in Paradise bare fruit in the spring some in the autumne or that they might beare fruit twice in the yeere as Plinie reporteth of India and Solinâ—â—s of the Island Teprobane but I rather thinke this first bearing of fruit being supernaturall that the trees againe bare fruit the same yeere according to their naturall course And this may seeme to bee gathered by S. Iohns allusion to the tree of life that bare fruit every moneth Revel 22.2 that in the beginning trees did beare fruit in the yeere more than once 3. I thinke it therefore more probable that the world was created in the spring for these reasons 1. Ambrose useth this reason upon these words germinet terra let the earth bud forth the bud of the herb Dedit formam fructus c. God gave and prescribed a forme for the fruits to grow ut initio cujusque anni that in the beginning of every yeere herbs should sprout forth This we see to be done only in the spring 2. He useth also another reason Vt ostenderet Scriptura veris tempora in constitutione mundi ait mensis hic vobis initium mensium to shew that it was spring when the world was made the Scripture saith this shall be unto you the beginning of moneths Moses then brought in no new institution but it is more like he revived the old use of beginning the yeere from March which was discontinued in Egypt by another custome of that country 3. Further whereas God blessed the creatures and bid them increase and multiply which blessing presently tooke effect who knoweth not that for most kinds of creatures especially the fish and fowle the fittest time to engender and increase is in the spring And whereas God gave them the greene herb for meat it is not like that presently the greene herb with frost and cold began to wither and decay Adam also was thrust out of Paradise to till the ground but the spring time is apter for tilling than the autumne or winter season 4 Beda beside his owne opinion maketh mention of a synode holden in Palestina by Theophilus Bishop of Cesarea wherein it was agreed that the world was made in the spring and that Christ was crucified the same day that Adam was created at which time he also transgressed that the first Adam herein might be a type of the second 5. This also may be proved by comparing the time of Noahs floud with the time of the creation for seeing there are accounted full yeeres 1656. from the creation to the deluge they must fall out both about the same season But that the floud came in the spring not in the autumne may appeare by divers reasons which I reserve for that place Chap. 8. quest 10. And of this opinion that the world was made in March Pererius nameth many though he dissent from them as Eusebius Cyrillus Hierosolym Athanasius Nazianzen Damascen Ambrose Beda with others About this question there is a great controversie betweene two famous Rabbins R. Iosua who holdeth the world to be made in the spring and R. Eleazer in the autumne but the other opinion is more probable as I have shewed QVEST. XVIII When the Sunne and Moone were created Vers. 14. GOd said let there be lights in the firmament c. 1. These lights then were neither made the first day and but placed now in the firmament as the Hebrewes thinke 2. Neither was the Sunne made the first day the Moone the next the Stars the third as Eugubinus but they were all made upon the fourth day 3. Neither yet doe we thinke that the celestiall bodies were made in order as Basil conceiveth but rather that they were created all at once Mercer 4. And whereas the light created the first day is called Or but the Starres are called meoroth as of the light hence it may appeare that these lightsome bodies were made the receptacles of that light then created which was now increased and united to these lights Mercer rather than to thinke that the element of fire was that first light as Iunius 5. But wee explode those Jewish fantasies that the Sunne and Moone were created of equall light in the beginning but when the Moone envied the light of the Sunne God brought it into subjection and ordered that from thenceforth the Moone should receive light of the Sunne and of the light starre-beames which the Moone was deprived of they say God made the rest of the lesser Starres ex Mercer QVEST. XIX Of the greatnesse of the Sunne and Moone Vers. 16. GOd made two great lights That these two great lights are the Sunne and Moone there is no question and that the Sunne is the greatest of all the celestiall bodies it is also questionlesse Anaxagoras did hold the Sunne much greater than Peloponesus a countrey in Grecia Anaximander to be as big as the earth Plutar. lib. 2. de placitis Philosophor c. 21. but since the Mathematicians have found that the Sunne exceedeth the earth in bignesse 166. times and none of the other Starres which they call of the first magnitude whereof there are 15. to exceed the earth above 18. times The Moone though some among the heathen have judged it bigger than the earth as the Stoikes and equall to the Sunne as Parmenides and some among the Christians have thought it in bignesse next to the Sunne because it is here trained to bee a great light as Basil upon this place and Augustine yet since by more diligent search it is found to be lesse than the earth 39. times and to be the least of all the Starres except Mercurie Moses therefore here speaketh according to the opinion and capacity of the vulgar sort to whose sight the Moone seemeth greatest next to the Sunne because it is nearest of all the Starres to the earth and for that it is greatest in operation and hath the government of the night The reason of the greatnesse of these lights is their farre distance from the earth Empedocles saith the Moone is twice so farre from the Sunne as it is from the earth but the Mathematicians say it is 18. times so farre from the Sunne Eraâ—osthenes affirmeth the Sunne to be 804000000. furlongs distant from the earth
heaven and earth c. 4. It is also evident that the Sabbath was kept by godly tradition before the morall law was given as Exod. 16.23 To morrow is the rest of the holy Sabbath to the Lord. 5. Thus the fathers ground the institution of the Sabbath upon Gods example in this place as Hierome trad in 2. Gen. Augustine Psal. 80. and Origen thus answereth Celsus lib. 6. objecting if God were weary that he needed to rest God rested saith he ut nos ab operibus quiescentes c. that we resting from our works should celebrate that day QVEST. V. Of the generations of the heaven and earth how to be understood Vers. 4. THese are the generations c. 1. This word generations is not here to be taken actively as some of the Hebrewes for those things which the heaven and earth brought forth of themselves but passively for the beginning and originall of the heavens and earth 2. The Masorites note that this word toldoth which signifieth generations is twice only found fully written with vau in the beginning in this place after the world was finished and in the generation of Phares in the end of Ruth and they yeeld this reason thereof because this generation in the perfection of the world was complete and that other whereof Messiah should come but all other generations are imperfect and therefore they are defective in letters but these observations are curious ex Mercer QVEST. VI. Of the name of God Iehovah Vers. 4. IN the day that the Lord God 1. This is the first place of Scripture where the Lord is called by his name Iehovah 2. The reason whereof the Hebrewes make to be this that as Elohim is a name of power and justice given unto God in the creation so now Iehovah a name of mercy is attributed unto God the whole worke being finished because therein his mercy appeared or rather now after God had made his worke full and complete he is also set forth in his full and complete titles Iun. 3. The Hebrewes very superstitiously forbeare the reading or naming of this word Iehovah and use in stead thereof Adonaei which word we confesse is soberly to bee used and that it conveniently cannot bee pronounced because it borroweth all the prickes from Adonai and wee condemne also the heathens profanation of this name who derive from them the oblique cases of Iupiter Iovis Iovi 4. This name Iehovah some would have to expresse the Trinity because it consisteth of three kinds of letters some by He double understand the two natures of Christ but this is too curious It is derived of haiah which signifieth Gods being and essence and therefore hee is called Iehovah as by whom man and all things else have their being ex Mercer QVEST. VII The world made in six dayes and not all at once Vers. 4. IN the day that the Lord made the earth and the heavens From this place Augustine would gather that all the worâ—d was made in one day and that Moses doth divide the creation into six dayes worke that it might be the better understood of the simpler sort l. 4. de genes ad lit c. 21. the same was the opinion of Philo Iudaeus Procopius and Cajetanus a Popish writer But this opinion cannot stand 1. It is contrary to the Scripture Exod 21.11 For in six dayes God made heaven and earth And Moses writing the story of the creation must be taken plainly as he writeth For if the world was made at once how can it be true that it was made in six dayes 2 Augustine other-where holdeth the contrary that the world was not made in one day but in order and he giveth this reason because if the creatures had beene made together non haberent sensum infirmitatis c. they should not have the like sense of their infirmity as now they have one seeing another made before them quaest 106. ex vet testam Ambrose giveth the like reason ne increata crederentur the creatures were not made at once lest they might be thought not to have beene made lib. 1. Hexem c. 6. 3. Whereas Moses here saith in the day we will not answer with Gregory that it is so said because the matter or substance of the creatures was created at once in the beginning Gen. 1. 2. though they received their forme and perfection afterward lib. 32. moral c. 10. this also is Iunius opinion in his last edition for as yet the day was not created nor the light when the heaven and earth were made in the beginning and Moses here directly speaketh of the plants and herbs that were not made before the third day I allow rather Tremellius judgement in the first edition who translateth for in the day beâ—om in the time a part being taken for the whole as afterward vers 17. in â—he day thou eatest thereof that is in the time whensoever thou shalt eat thereof thou shalt dye the death so also Mercerus QVEST. VIII Of the mist that went up from the earth Vers. 6. BVt amyst went up because the Latine text readeth a fountaine Augustine being unskilfull of the originall much busieth himselfe about this matter sometime thinking that one fountaine is here taken for many whereby the earth is overflowne other while that some great river as Nylus might water the earth lib. 5. de genes ad lit c. 9. Others taking that to be impossible doe only understand Paradise to have beene watered with this fountaine as Albinus contrary to the text which saith it watered all the earth yea to make this matter more doubtfull the interlineary glosse saith that there fell no raine before the floud but that all the earth was watered with the fountaines and springs of the earth Wherefore to cleare these doubts we are to resort to the originall word gnedh which signifieth a vapour or a myst and let it here be noted that Perâ—tius a Jesuit writing upon Genesis in this place forsaketh the vulgar latine text and cleaveth to the Originall It being then agreed that wee are to read not a fountaine as Hieromes translation hath and the Septuagint but a myst or vapour yet there remaineth another doubt for some read affirmatively but a vapour ascended as all the interpreters but Tremellius who understandeth it negatively joyning it thus with the former verse there was not a man to till the ground or any vapour had ascended c. and so he would have the negative ain not used before to be supplied here This I take to be the best reading both for that it is most agreeable to the text which sheweth that God created the plants without any naturall helpe either of raine or mysts or artificiall of mans labour that neither raine had yet descended nor vapours ascended As also because the manner of Scripture phrase will beare it as Exod. 20.4 Thou shalt not make to thee any graven image or any similitude c. where throughout the whole
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
〈◊〉 〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb â—â—ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying â—â—enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of
Why Lot refuseth to goe to the mountaines Vers. 20. SEe now this City hereby c. 1. Neither was this done in mystery that Lot refused the mountaine to dwell in Zoar to signifie as Gregory collecteth that a low humble and meane life is to bee preferred before high places 2. neither did Lot refuse the high places because of the craggy rockes and steepe hils which are to bee seene in the mountaines of Engaddi 3. But Lot himselfe giveth two reasons why he preferreth Zoar before the mountaines one in respect of himselfe because the City was hard by and he might sooner escape thither than to the mountaine the other in behalfe of the City he intreateth for it because it was but a little one and not likely to bee so wicked as the more populous Cities QVEST. XVII How the Lord saith I can doe nothing Vers. 22. I Can doe nothing c. 1. Some apply this to the Angels which could not exceed Gods commission Muscul. 2. Some to Christ in respect of his humanity to be assumed 3. But it is better understood of Christ as hee is God neither doth this restraine the power of God which is no otherwise executed but according to his will hee cannot because hee will not neither can change his decree concerning the saving and delivering of Lot as in the like phrase of speech it is said in the Gospell that Christ could doe no great workes in his owne countrey because of their unbeleefe Mark 6.5 for like as the Lord promiseth and purposeth a blessing to the faithfull as here deliverance to Lot so he hath decreed to with-hold it from unbeleevers 4. The Hebrewes doe here but trifle that the Angell is here deprived of his power because hee did arrogate it to himselfe v. 13. and that they were deprived of their ministry 138. yeares till Iacobs ladder QVEST. XVIII Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor as the Latine and Septuagint read 2. Theodoret also is deceived that saith Segor signifieth the opening of the earth because the earth swallowed up the inhabitants of this City for that is the signification of Bela which was before the name of the place Gen. 14.2 derived of the word balaug to swallow or devoure 3. The right etymology then of the word is here given by Lot because it was tsegnar a little one 4. This was an happy change not only of the name but of the condition and state of the City before it had the name of destruction but now it is called little that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request Muscul. QVEST. XIX How the Lord rained from the Lord. Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven c. 1. This is not all one to say the Lord rained fire from himselfe as Vatablu◠Oleaster with others that note this to be a phrase of the Hebrewes to put nownes for pronownes as Gen. 4. Lamech saith heare ô ye wives of Lamech for my wives 2. Neither doth it only signifie that this was an extraordinary and miraculous raine caused by the Lord himselfe beside the course of naturall causes as Cajetane 3. But this place was well urged by the fathers to prove the eternity of Christ that the Lord Christ to whom the father hath committed all judgement did raine from Jehovah his father Thus the fathers applied this text Iustinus Tertullian Cyprian Epiphanias Cyril with others Thus Marcus Arethusus in the Syrinian Councell did godlily interpret this place against the heresie of Photinus that held Christ not to have beene before his mother 4. For thus the Lord hath tempered the Scriptures that beside the literall sense in divers places of the old testament the mystery of the Trinity is insinuated Gen. as Let us make man Psal. 1. This day have I begotten thee which the Jewes understand literally the first they say is but a phrase of speech the second uttered of David But to our understanding the mystery of the Trinity is here revealed QVEST. XX. Of the raine of fire and brimstone the beginning and manner thereof RAined brimstone and fire 1. This was a miraculous and extraordinary raine wherein fell together fire and brimstone as a fit matter to disperse the fire and salt also as it may bee gathered Deut. 29.23 The land shall burne with brimstone and salt and it may bee that water powred downe also whence was gathered the dead sea remaining to this day 2. This raine came from heaven that is the upper region of the aire the place for fiery meteors and it is not unlike but that the nature of the soile being full of pitch and slime and other combustible matter Gen. 14.10 did much increase the combustion though Strabo be deceived who thinketh that this fierce fire did break out first from the earth lib. 17. 3. This was a fit punishment for this wicked people that as they burned with unnaturall lust so they should be consumed with unnaturall fire Gregor 4. The subversion of these cities was very sudden it was done as Ieremy saith in a moment Lament 4.6 And Abraham rising up early in the morning saw onely the smoake and not the falling of the fire and yet the sunne was but in rising when it began to raine fire and brimstone Gen. 19.24 28. by the breake of day the Angell hastened Lot forward v. 15. betweene which and the Sun rising one may goe foure miles as the Hebrewes 5. Of all examples of Gods judgements this is the most fearefull in Scripture 1. because of the strange punishment 2. the suddennesse of their destruction 3. The perpetuall monument thereof to this day 4. And it was a forerunner of everlasting fire and perdition Iude v. 7. QUEST XXI How many Cities were destroyed with Sodome Vers. 24. VPon Sodome and Gomorrhe 1. Neither were these two cities onely destroyed as Solinus 2. Nor yet tenne cities as Stephanus or thirteene as Strabo 3. nor five as Lyranus Theodoretus who thinke that Zoar also was destroyed after Lots departure 4. But it is most like that onely foure cities were overthrowne Sodome Gomorrhe Admah Zeboim for these onely are rehearsed Deut. 29.23 for Zoar was preserved by the intercession of Lot v. 21. I will not overthrow this citie for the which thou hast spoken and it was known by the name of Zoar in Isayas time cap. 15. 5. Hierome also maketh mention of it in his dayes and saith Sola de quinque Sodomorum urbib precib Lot preservatae est it was onely of the five cities of the Sodomites preserved by the prayer of Lot 5. But whereas it is said Sapient 10.6 that the fire came downe vpon the five cities the word is pentapolis which is taken joyntly for the whole region wherein the five cities stood not for the five cities severally ex
Abrahams kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald.
tenth verse Vers. 10. THe scepter shall not depart 1. The word is shebet which is sometime taken for a tribe Psal. 78.68 and so Iunius readeth here it signifieth also a scepter Hierom Mercer Pagnin agreeable whereunto the Septuagint and Chalde read the Prince shall not faile c. and the next word giveth it because it belongeth to the Prince to make lawes 2. The word mechochech doth not here properly signifie a Captaine as H.S. translate nor a Scribe C. but a Law-giver as it is taken Psal. 60.7 Iudah is my Law-giver Iun. Mercer 3. From betweene his feet not because Kings or Judges use to have Scribes sitting at their feet as the phrase is taken Deut. 33.3 Vaâ—ablus Calvin but the meaning is that Iudah should alwaies have a Law-giver borne of his posterity so is the phrase used Deut. 28.50 and brought up as upon his knees Gen. 50.23 Iun. The Latine and Greeke Translator keeping the same sense read a Captaine out of his thigh the Chalde from among his sonnes which in effect is the same Mercer 4. Shiloh some derive of shalah which is to be peaceable Mercer Some of shalach to send reading cheth for he Hierome Some read shiloh making it two words which signifieth which to him supplying are due or laid up which is the meaning of the Septuagint Oleaster But it is most like to come of shil which is a son and he is put for van shiloh then is his son and it seemeth to be derived of shiliah which signifieth the burthen or after-birth and is taken for the childe contained therein Deut. 28.57 but is more specially understood of Christ who proceeded from the womb of a virgin 5. The people shall be obedient unto him rather than shall be gathered or he shall be the expectation of the Gentiles as Hierome as is shewed before in the divers readings and therefore we need not busie our selves with Pererius to search how Christ should be said to be the expectation of the Gentiles either with Augustine to understand it of the expectation of his second comming or that the Gentiles stood in need of Christ and therefore ought to expect him or to understand it of the converted Gentiles that looked for Christ Perer. for the true reading of these words will ease us of this labour though I deny not but that Christ was also the expectation of the Gentiles as he is called the desire of the nations Hagg. 2.8 so called of the effect that considering the great salvation which Christ brought to the Gentiles he ought to be desired of all and was desired after the light began to appeare unto them QUEST XII Against the Iewes who deny the prophecie of the comming of the Messiah to be fulfilled Vers. 10. THe scepter shall not depart 1. The Hebrewes doe but câ—vill that by shebeth which signifieth a scepter or rod doe understand affliction for neither is it true that affliction departed not from Iudah till Messiah came and the next words nor a Law-giver from betweene his feet doe shew that it is here taken for a scepter rather than a rod or scourge and Iacob prophesieth all happie and prosperous things to Iudah 2. Neither is this the sense that after Messiah is come who should restore the kingdome of Iudah the scepter should never depart for beside that Iacob speaketh not of the spirituall but temporall regiment of Iudah the words will not beare that sense which are guad che untill not after Messiah is come 3. Rab. Salomons conceit is without shew of reason who holdeth that the scepter is not yet departed from Iudah and therefore concludeth that the Messiah is not yet come for it is notoriously evident to all the world that the Jewes have no common-wealth at this day or regiment but are tributaries and subjects to other Kings as to the Persian the great Turke and others 4. Some Hebrewes take Shiloh for the proper name of that Citie where the Arke of God continued a long time as though the meaning should be this that Iudah should not lose his dominion till a King came that should be annoynted in Shiloh which they tooke to be Saul Contra. 1. Saul was not elected King in Shiloh but in Mizpeh 1 Sam. 10.17 Shiloh was then forsaken and became desolate the comming of Shiloh is then improperly taken for the desolation and ruine thereof 3. After this Iudah began to have thescepter in David and therefore it is an impudent and shamelesse glosse to make the regiment of Iudah then to have an end when it tooke beginning 5. And it is absurd to make this Shiloh Nabuchadnezzer who should be the man sent of God to punish Israel and by whom the scepter was taken from Iudah which is the opinion of some Hebrews for after the captivitie Zerubbabel the sonne of Selathiel was the Prince of Iudah and a Captaine and lawgiver to the people Ezra 2.2 Hagg. 1.1 6. Some say that this promise for the continuance of the regall authoritie in Iudah untill the Messiah came was only conditional if their sinnes did not deserve otherwise Contra. 1. No such condition in Scripture is expressed not here inserted by Iacob 2. It is to be observed that the promises concerning the Messiah are absolute and not conditionall as that he should come of the seed of Abraham and of the root or stock of David and that he should be born of a virgin and that in Bethlehem as these prophecies had no condition annexed no more hath this ex Perer. QUEST XIII How this prophecie of Iudah was accomplished WHerefore the Jews doe but cavill and in vaine seeke to obscure this prophecie of Iacob concerning the Messiah But a greater question ariseth among our selves how and when this prophecie tooke place for seeing the Israelites had foure kinde of governments 1. They were governed by Captaines Moses and Iosua 2. By Judges 3. By Kings till the captivitie 4. By the high priests that were as Kings untill Herod in all these changes unlesse onely under the Kings the government was least of all exercised by the tribe of Iudah for Moses was of Levi Iosuah of Ephraim two onely of the Judges Othâ—niel and Ibzah were of Iudah and from the returne out of the Captivitie the high Priests were the chiefe commanders and many of them crowned Kings how then can it be justified that the scepter did not depart from Iudah till the Messiah came 1. Some thinke that the scepter and kingdome is not strictly tyed unto Iudah but onely a principalitie in respect of other tribes which might be though other tribes had the regall authoritie Euseb. lib. 8. de prapar Contra. 1. But Iacob directly saith the scepter shall not depart from Iudah the S. and C. reade the prince shall not faile from Iudah 2. How could Iudah have the principalitie when another tribe had the imperiall authoritie there is no question but that after the Captivitie the tribe of Levi having the crowne had
servants the Physitians c. 1. At the first it seemeth that Physitians were not much regarded seeing the servants were Physitians so also it was among the Romans but afterwards they grew in credit and were much honoured Plini libr. 29. initi 2. It seemeth also that some among the Egyptians were especially deputed for this service to embawme the dead Diodâ—r writeth that they used to come to the house of the dead to know in what manner they would have the buriall solemnized for there were three degrees of buriall some after a costly manner some in a meane some poorely had their funerals kept and of these embawmers some did only cut the body and take out the excrements who were hated of all some did embawme them with spices and these were greatly honoured Diodor. lib. 2. cap. 5. 3. Divers countries had divers fashions of buriall The Hircani devoure dead bodies with dogs the Iberi expose them to the vultures the Nasamones bury them in the Sea the Garamantes in the sand the Celtae drinke in dead mens bones the Scythians hang them up upon poles to waste and consume the Indians hang them up in their houses the Romans from the dayes of Scylla untill the time of the Emperours Antonini used to burne them the Egyptians to embawme them 4. The Persians burne not the dead because they hold fire to be a God and therefore not fit to feed of dead carkasses the Egyptians burne not because they hold fire to have life and to devoure and when it hath devoured it dieth it selfe Perer. ex Herod lib. 2. QUEST II. Of the time and continuance of the Egyptians mourning Vers. 3. SO 40. dayes were accomplished 1. These 40. dayes of embawming are part of the 70. dayes of mourning that is they embawmed him 40. dayes and mourned 30. dayes more Mercer not as Diodorus that they embawmed 30. dayes or as Herodot that after the embawming they salted the corps 70. dayes or as Comestor the Egyptians did mourne forty dayes the Hebrewes thirty for the Egyptians are said to have mourned seventy dayes 2. Before the times of the Gospell when the hope of the resurrection was not so common the Hebrewes used more ceremonies in buriall and the Egyptians and other nations that had not that hope more than they so that this use and custome of the Hebrewes borrowed of the Egyptians which they retained in burials of great persons as Asa was laid into a bed of spices 2 Chron. 12. 3. Ioseph did not observe this custome of embawming for feare to offend the Egyptians but partly to honour his father with this solemnity without superstition and partly of necessity because they were to carry the corps a long journey Mercerus 4. The Egyptians are said to have mourned because it was no wonder that he was bewailed of his owne children and family neither doe they mourne because by Iacobs comming into Egypt they escaped two yeeres of famine as the Hebrewes imagine for there were seven yeeres of famine compleat but they mourned to shew their love unto Iacob and their reverence to Ioseph 5. Here the Egyptians mourne seventy dayes the Israelites for Moses mourned thirty dayes following the Egyptian use Numa Pompilius alloweth mourning of some ten moneths the mourning for Constantine the great at Nicomedia continued twenty dayes the custome was divers for the time but the usuall stint was seven dayes Ecclesiast 22.13 so long mourned Ioseph for his father Iacob v. 10. so many dayes did the Romans bewaile the Emperour Severus Herodian lib. 4. Iun. QUEST III. Why Ioseph moved Pharaoh by others not by himselfe Vers. 4. IOseph spake to the house of Pharaoh 1. Ioseph used other intercessors to Pharaoh because he had need of a great company to goe with them which could not be done without Pharaohs leave Muscul. 2. Ioseph also mourned and therefore was not fit to present himselfe before the King for such used not to come in the Princes presence Esther 4.2 Iun. 3. Beside it was least suspicious for this matter to be moved by others lest if Ioseph had spoken himselfe hee might have beene thought to have despised the land of Egypt and therefore he maketh mention of his fathers purpose before for his buriall and the oath wherewith he bound him Calvin 4. Pharaoh also might have thought that Ioseph had intended to leave Egypt and therefore promiseth to returne againe Mercer 5. Beside seeing the Egyptians moved for him it was better accepted because he had the consent of the whole court Mercer 6. The Hebrewes thinke that Ioseph did in policie set others a worke to decline the suit of the countries who would have beene instant with Ioseph to bury his father in Egypt QUEST IV. Why Iacob is said to have digged or made a grave for himselfe Vers. 5. BVry me in my grave which I have made or digged for me 1. This is not understood of the purchase of the place of sepulture made by Iacob as the word carah to dig sometime signifieth as Deut. 2.6 Thou shalt dig that is buy water for money for Iacob did not buy this double cave but Abraham 2. And Iacob cannot be said to buy it because Abraham bought it as Lyranus for Abraham every where is said to have bought it and not Iacob Gen. 49.30.50.13 3. That also is but a fable of the Hebrewes that Iacob is said to have digged or gotten it because he bought out Esaus right with a summe of gold 4. And it signifieth more than that Iacob appointed himselfe a certaine place of buriall there Perer. 5. Therefore it is most like that in deed Iacob did cause a place of sepulture to be digged and made ready for himselfe against he died though this be not else where mentioned August qu. 170. in Genes and so was it the use for men in their life time to make their sepulchers as Asa did 2 Chron. 16.14 and Ioseph of Arimathea Matth. 27.60 Iun. QUEST V. Why Christ refused to give leave to his disciple to bury his father yet Pharaoh granteth it to Ioseph Vers. 6. ANd Pharaoh said Goe up and bury thy father It need not seeme strange that Pharaoh an heathen King giveth leave to Ioseph to bury his father and yet our Saviour would not grant so much to one of his disciples for the case was not alike 1. This disciple was called to preach the Gospell and he could not attend that businesse unlesse he neglected his calling 2. His meaning was not presently to goe bury his father and come strait againe but to stay with him till he died 3. Beside his father was none of the faithfull or beleevers but he was of their number that were spiritually dead and therefore it had beene dangerous for the disciple to converse with such 4. Neither was he bound by an oath to performe that duty as Ioseph was here Muscul. QUEST VI. Why they left their children and cattell behind Vers. 8. ONly their children and their sheepe
〈◊〉 〈◊〉 〈◊〉 〈◊〉 evening by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning it cannot be avoided but that S. Matthew meaneth the morning and till the morning of the third day Christ was not risen therefore Pererius without cause findeth fault here with Thostatus yet notwithstanding in this place the eventide or twilight is not taken any of these three waies but properly for the shutting in of the day QUEST X. Of the time when the Passeover should be killed betweene the two evenings BUt what should be here meant by the two evenings there are divers opinions 1 Some take these two evenings for the two twilights of the evening and morning Lippoman But that cannot be for so he alloweth the whole night for the killing of the paschall lambe which was to bee counted with the fifteenth day following whereas they are commanded to kill the Passeover on the 14. day at even 2. Masâ—uâ— in 5. Iosua reporteth this to be the opinion of most of the Hebrewes that the evening is to be taken from the first declining of the sunne in the afternoone untill it set and they are the two evenings the first when the sunne beginneth to turne in the afternoone the other when it is in the setting so also Rabbi Salomon But this seemeth to be somewhat hard to take halfe the day for the evening for after the sunne beginneth to decline there is much day behind as it is called Gen. 29.7 haioâ— gadol which cannot be said to be any part of the evening 3. Some doe take these two evenings the one to begin at the sunne set the other when it beginneth to be night and the space betweene which we call the twilight to be those two evenings Aben Ezra Oleaster Bâ—rrh Which space they define to containe about an houre and a third part Pellican But this interpretation cannot hold for after the sunne set began the 15. day to be counted when they were first to eat unleavened bread Levit. 29.9 which was upon the eve of the fourteenth day chap. 12.18 that is presently following the 14. day but they were to kill the paschall lambe upon the 14. day before the 15. day came so the times must be distinguished betweene the killing of the lambe which was betweene the two eventides upon the 14. day and the eating thereof with unleavened bread which was in the evening following after the sunne set Perer. 4. Wherefore there remaineth a fourth exposition which is this They divided the naturall day from sun to sun into foure parts which each of them containeth three houres and the first part was from the breake of day for the three first houres and was called of the last houre tertia the third houre the second part sexta the sixth houre the third nona the ninth houre and the fourth from thence unto night and was called vespera the evening the first evening was toward the sunne set some two houres before Cajetanus or three and the other at the sun set in this space they were to kill the paschall lambe of this opinion is Iosephus a most expert and skilfull man in the Jewish rites and observations who writeth that the Priests used to kill the paschall sacrifice from the ninth houre to the eleventh lib. 7. de bel Iud. c. 17. and it seemeth that in the twelfth houre which was the last they did rost and dresse the lambe and after sun set eat it And this interpretation may be thus further confirmed 1. Because they were to kill the paschall lambe on the 14. day but after the sunne was set the fifteenth day began Perer. 2. If they should not have killed the lambe till the sunne set they should not seeme to have sufficient time the night then comming upon them to kill the lambe dresse and prepare it 3. The example of our Saviour doth warrant it who sent his Disciples before the evening to prepare the Passeover and when even was come he sate downe with the twelve to eat it Matth. 26.14 The Passeover was killed and made readie before the evening came Masius 4. Beside the phrase of Scripture doth also approve and justifie this interpretation for when as our Saviour fed the five thousand before they sat downe it is said the even was come Matth. 14.11 when the sun was not yet set for the time would not then have served to have placed them all upon the ground and given them all bread there being so few servitors none but Christs Disciples and beside S. Marke saith this was done when the day was farre spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6.35 This then was one evening when the sunne began to draw low then afterward it is said When the evening was come Christ was in the mountaine alone Matth. 14.23 this was the other evening when the sunne was set Perer. Iun. Simler QUEST XI Whether the Passeover was killed in the first evening when the foureteenth day began or the latter BUt whereas the Hebrewes counted the dayes and so observed their Feasts from evening to evening so that every day civill had two evenings the one where it began the other where it ended the question is whether the paschall lambe were to be killed on the evening when the 14. day began or when it ended But it doth evidently appeare that was to be killed in the end of the 14. day and so in the latter evening and not in the first 1. Because they were commanded to eat unleavened bread in the end of the 14. day at even chap. 12.18 when the fifteenth day began for they were not to eat unleavened bread till the fifteenth day Levit. 13.6 But if they were to take the first evening when the fourteenth day began then they were to eat unleavened bread all the 14. day 2. Againe it is said that they should eat the flesh the same night with unleavened bread that is the same night after they killed the Passeover but if they killed it the evening before when the 14. day began then they did eat unleavened bread upon the 14. day and so eight dayes in all for from the evening before the 14. day till the evening after the 21. day are eight dayes but they were commanded onely to eat unleavened bread seven dayes from the 14. at even till the 21. day at even chap. 12.18 3. Beside the practice of our Saviour Christ sheweth how the Passeover was to bee kept according to the law hee did eat the Passeover the same night wherein he was betraied 1 Cor. 11.23 and the next day he suffered which was the 15. day of the moneth for it is the generall received opinion that Christ suffered upon the 15. day of the first moneth insomuch that Beda saith Nulli licet dubitare Christiano No Christian ought to doubt thereof it must be then of all confessed that Christ in all respects observed the law if he suffered upon the 15. day and the eve before eat the Passeover being immediatly before prepared and made
prescribed for the solution whereof these things are to be considered 1. Divers rites were injoyned in the celebration of the first pasch which were not perpetuall such was the preparing of the lambe foure dayes before Perer. And the indifferent choyce of a lambe or kid Iun. in Analys Likewise their girding of the loynes eating with a staffe in their hand their standing were onely signes of readinesse for that time which usages and rites they did not hold themselves tied unto insomuch that it was an ancient tradition among them afterward to sit at the Passeover in signe of their deliverance obtained so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law Iun. in Matth. 26.20 And so generally the rites of the first Passeover are set downe unto the 14. verse of this chapter and afterward the perpetuall law of the pasch is prescribed 2. In the perpetuall observation of the pasch some things might be dispensed withall some not upon necessarie occasion the generall time of the moneth they might keepe it in the second moneth if any were uncleane or in a long journey Numb 9.10 11. As it was practised in Hezekiâ—hs time 2 Chron. 30.1 2. The King with his Princes consulted to keepe the Passeover upon the 14. day of the second moneth because the Priests were not sanctified neither were the people gathered together to Jerusalem But concerning the particular time namely of the day it could not be altered but still they kept the pasch upon the 14. day of the moneth though the moneth were changed as is evident in these places before recited therefore the opinion of them hath no probabilitie that thinke our Saviour Christ did eat his pasch upon the 15. day at even So likewise the place where they should keepe the pasch was necessarie even where the Tabernacle and Sanctuarie was the place which the Lord should chuse as Deut. 16.6 for all their oblations and sacrifices must be brought thither Levit. 17.4 and Deut. 12. throughout the chapter And this is the cause why the Jewes to this day use no sacrifices nor ablations Perer. QUEST XXXIV What ceremonies the Iewes doe hold themselves tied unto at this day BUt here further it will be demanded what legall observations might be kept out of that place where the Sanctuarie was â— Here the Rabbines doe use this distinction that such legall rites as had necessarie relation to the place of the Sanctuarie as their sacrifices â—blations tithes offrings which were all to be brought to the place which the Lord should chuse such could not be observed in any other placeâ— as it is commanded Deut. 12.13 〈…〉 offrings in every place which thou 〈…〉 And in the same chapter vers 17. Thou mayst not eat within thy 〈…〉 of thy 〈…〉 the first borne if thy 〈…〉 observe wheresoever and to this day they doe as the dayes of unleavened bread circumcision abstinence from certaine meats fasting resting upon the festivals and all their judicials they hold themselves bound unto if they had Judges of their owne So they keepe their festivals in part in respect of resting from worke but in part they keepe them not because the sacrifices and oblations which were prescribed upon their Feast dayes are necessarily omitted being limited to a certaine place 3. Iustinus Martyr hereupon very well collecteth that seeing the Lord did tie the legall sacrifices to the place of his sanctuarie which he did foresee in time should bee destroyed his intent also was that all such sacrifices and ceremonies should cease at the time appointed Dialog cum Triphon And if the Jewes had any grace to consider this they might thinke that the wrath of God is upon them and that they worship him not aright seeing that they are deprived both of the Temple Priesthood and sacrifices so that their case is harder now than it was in Egypt where they did eat the Passeover which now it is not lawfull for them to doe QUEST XXXV Whether the sprinkle were of Hysope or Rosemary or some other thing Vers. 22. TAke a branch of Hyssope 1. Some have taken this for mosse as Tremelius and Iunius in their first edition because 1 King 4.32 it is said to spring out of the wall and is set against the Cedar the tallest tree as the vilest plant But Iunius hath reversed his first opinion and taketh it for Hysope because comparisons are not of unlike things but of the same kind the Cedar as being the highest tree that groweth upon a bodie is set against the Hysope which is one of the smallest things that riseth upon a stalke or shaft as the bodie thereof 2. Piscator doth thinke it to be Rosemarie both because for the divers branches it is fittest to sprinkle with and it delighteth to grow in stonie places and beside that which the Evangelist calleth Hyssope wherewith they reached unto Christ the spunge of vineger Ioh. 19.29 is in Matth. called a reed Matth. 27.48 which best agreeth to Rosemarie which hath a stiffe stalke like a reed Contra. All this here alleaged agreeth to the Hyssope as well as to Rosemarie for it hath many sprigges apt to disperse and sprinkle water it groweth also upon walls and in those countries it ariseth up to great bignesse that the stalke thereof might well serve to make a reed of to reach up the spunge so the mustard seed in Palestina groweth to a tree and Herodotus saith that he hath seene milium millet which is a kind of wheate in Babylon of the bignesse of a tree Beza annotat in Matth. 27.48 3. Though it be no great matter whether it bee taken for Hyssope or Rosemarie for the word generally signifieth such herbes as are good against rheumes and flixes and so it comprehendeth as well Hyssope as origanum marjeram saturai savorâ—e thyme c. and this libanotis rosemarie among the rest yet I thinke with Iunius that it most properly signifieth Hyssope both because of the similitude of the name eezob the consent of interpreters the Chalde Septuagint with the rest and most of all the Apostles authoritie Heb. 9.19 who calleth it Hyssope having relation to the ceremonie Numb 19. of sprinkling bloud with Hyssope QUEST XXXVI Whence they tooke the bloud which they laid upon the doore posts ANd dip it in the bloud that is in the basen Because the Latine translator readeth in the bloud that is on the threshhold or by the doore Augustine moveth a quâ—stioâ— what bloud that should be 1. He will not have it so to be taken as though the lambe were killed hard by the doore but that the bloud was saved in some vessell and set by the doore to be there in a readinesse to sprinkle upon the doore quest 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions seeing in the originall it is in the basen not on the threshold or doore all this labour might bee spared in seeking
be joyned with the former sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone
Iethro neither came unto Moses in this order or at this time as the story is set downe that is before the giving of the Law but that hee came in the end of the first yeere or in the beginning of the second and stayed with him about two moneths till the campe removed which was the 20. day of the second moneth Numb 10. Tostat. Contra. But this opinion is before refuted quaest 7. For it is not like that the campe of Israel lying almost a yeere from the first day of the third moneth in the first yeere chap. 19.1 to the 20. day of the second moneth in the second yeere Numb 10 11. that either Iethro would stay so long from visiting Moses or Moses all that while not desire to see his wife and children and seeing the same and report of the great workes which God had done for Israel and of that late victory against Amalek brought Iethro thither it is no doubt but that as soone as this same came to his eares that hee hastened his journey 2. Some are of opinion that Iethro Moses father in law went away at this time but he left Hobab his sonne and brother to Zipporah with Moses still who also departed when the campe removed from Sinai Numb 10. Oleaster Simlerus Osiander Contra. But it is proved before that this Hobab and Iethro were all one man quaest 1. for there is no mention made of any kinsman that Moses had by his wife but his father in law and her grandfather Reghuel and that speech of Moses Thou mayest bee as eyes unto us that is our guide best agreeth unto his father in law a man of age and experience and if Reghâ—el had any sonne it is like where hee is said to have had seven daughters Exod. 2.16 mention would have beene made of his sonne seeing the Scripture useth rather to note the genealogy of the males than of the other sex 3. Some other thinke that Iethro came at this time in the first yeere and stayed a whole yeere that hee might be full instructed in the faith and religion of Gods people Lyran. But it is not like that he being so neere his countrey not above a dayes journey or two would so long be absent from thence being so desirous to returne thither Tostat. 4. Nor yet is it probable that Iethro went away so soone before the Law was given for it is like that before hee went Moses put his councell in practice which could not bee done in so short a time Pellican for the people were first to bee numbred before the Officers could bee set over thousands and hundreds c. Now there were but fifteene dayes from their first comming to the wildernesse of Sin chap. 16.1 and their removing to the wildernesse of Sinai chap. 19.1 In which time Manna was given them and the water out of the Rock and they fought with Amalek so that they could have no time to number the people 5. Wherefore this may be safely held that Iethro came at this time while they camped in Rephidim but neither went away so soone staying but only a few dayes nor yet remained so long as a whole yeere but seeing that Moses presently went up to the mount and stayed twice forty dayes it is like that Iethro waited his comming downe and presently Moses set cunning men aworke to make the Tabernacle at what time the people were numbred Exod. 38.25 when they contributed silver gold and brasse toward that holy worke Then it being like that Iethro stayed to see his councell put in practice which could not be done without the numbring of the people and they were not numbred untill the Tabernacle began to be made which might be some foure moneths after his comming so long it is probable that Iethro stayed how long after it is uncertaine That story then of Hobaâ—s departure Numb 10. is transposed but it belongeth not all to this place as Iunius thinketh for the reasons before alleaged yet it is evident that it fell not out in that very time and order there set downe for before Moses is there mentioned to have spoken to Hobab the cloud was lifted up from the Tabernacle and the host began to march forward according to their armies So I here subscribe unto the opinion of Galasius upon this place Non intelligit Iethronem statim abiisse c. Hee understandeth not that Iethro presently went away but that he stayed not with the Israelites and at length returned into his countrey 4. Places of doctrine 1. Doctr. No mans actions are perfect in this life Vers. 17. THis thing which thou doest is not well Moses though an excellent man yet in this action of judging the people tooke not a good course neither for his owne case nor the peoples good which sheweth that in the best mens actions there are imperfections And if all Moses acts were not perfect what are ours Simler So the Apostle confesseth of himselfe Not as though I had already attained unto it or were already perfect Philip. 3.12 2. Doctr. The Prophets had not an habit of prophesying but an actuall and present illumination FUrther in that Iethro as a prudent man seeth more for the politike government than Moses who was a great Prophet it sheweth that the Prophets had not an habituall knowledge or propheticall instinct alwayes remaining with them for then they should not be ignorant of any thing but they prophesied Ex actuali quadam illuminatione By an actuall illumination for the time which as soone as it ceaseth Redeunt ad seipsos They returne to themselves and see no more than they did before as here Moses though a Prophet because hee had no present revelation seeth no more than another in this matter nay he seeth not so much as Iethro who was no Prophet Tostat. quaest 8. So Ieremy after hee had talked with the King was advised by him what answer hee should make to the Princes and followed his direction accordingly Ierem. 38.28 3. Doctr. The wise sayings of the Heathen not to be rejected Vers. 24. SO Moses obeyed the voice Upon this example of Moses harkening to the voice of Iethro who was a stranger from Israel Origen thus collecteth Vnde nos si forte invenimus aliquid sapienter à Gentilibus dictum c. Whereupon wee also learne that if wee finde any thing well spoken of the Gentiles we must not presently reject it with the Author Ex Lippoman As those profitable inventions of the liberall sciences which were found out by the Heathen are still commendably retained among Christians and are made to attend as handmaids upon religion as the Egyptian Jewels served to adorne the Israelites So Saint Paul useth the testimony of Aratus Act. 17.28 of Menander 1. Cor. 15.33 and Epimenides Tit. 1.12 4. Doct. Princes may have Officers and Ministers under them Vers. 25. MAde them heads over the people It is fit therefore that Princes should not thrust themselves upon all causes but
lawes which were instituted before Moses are immutable and perpetuall but such was the institution of the Sabbath Answ. The proposition is not true for the fathers before Moses used to offer sacrifices Circumcision was given to Abraham even from the beginning there was a difference betweene cleane and uncleane beasts and yet all these being types and figures of things to come are abrogated by Christ. Simler 3. Object The lawes given before mans fall in the state of his innocencie could bee no types of the Messiah being not yet promised and therefore they doe bind all Adams posteritie such was the sanctifying of the Sabbath Answ. 1. Such lawes the ground whereof was printed in the soule of man in the creation as are all morall precepts are perpetuall but not all in generall given unto Adam as was the prohibition to eat of the tree of life Vrsin 2. But it may be further answered that the Sabbath was not instituted before mans fall for he is held to have fallen upon the sixth day the same day wherein he was created as it is at large handled in that question upon the 3. of Genesis 3. This law of sanctifying the Sabbath in substance remaineth still though the ceremonie of the day be changed 4. Object The keeping of the Sabbath is called an everlasting covenant Exod. 31.16 it is therefore to remaine for ever Answ. 1. So Circumcision is called an everlasting covenant because they were to continue till the comming of the Messiah and so long as the Common-wealth of Israel continued to them it was perpetuall but now their state being dissolved the covenants made with them are expired also Simler 2. It is called everlasting in respect of the signification and substance thereof our rest in Christ and so it remaineth still and shall for ever as the Kingdome of David in the Messiah shall never have end Vrsin 5. Object The reason and cause of the law is immutable namely the memoriall of the creation therefore the law it selfe also and seeing the knowledge of the creation is necessarie so also is the symbole and monument thereof the celebration of the seventh day Answ. 1. The cause or reason of a law being immutable the law it selfe also is immutable if it bee so tied unto the law as that it cannot stand if the law be changed but so is it not here for the creation may as well be remembred upon another day as upon the seventh Vrsin 2. All the sacrifices and ceremonies of the law were symboles and signes of necessary things as Circumcision the paschall Lambe of the Circumcision of the heart and of the Messiah which things remaine still but the symboles are abolished Simler Now then that Christians are not bound unto the Jewish Sabbath it is evident by these reasons 1. By the doctrine of the Apostles Galath 4.10 You observe dayes and moneths times and yeares I am in feare of you lest I have bestowed upon you labour in vaine and by name S. Paul speaking of the Sabbaths saith They were shadowes of things to come but the bodie is in Christ Coloss. 2.16 2. The Apostles by their example shewed that the Jewish Sabbath was determined for they began to keepe the first day of the weeke Act. 20.7 and 1 Cor. 16.2 3. All types and shadowes were but to continue untill the bodie came which was Christ but the Sabbath was one of those shadowes 4. The Sabbath was a note of cognizance and a worke of distinction and difference betweene the Israelites and other people which difference and partition is now taken away in Christ for now there is neither Jew nor Grecian but all are one in Christ Galath 4.28 Ex Vrsin In Gregories time there were Qui die Sabbati aliquid operari prohiberent which did prohibite to doe any worke upon the Sabbath or Saturday whom he refelleth thus Quos quid aliud nisi Antichristi praedicatores dixerim c. whom what else should I call than the preachers of Antichrist who when he commeth shall cause both the Sabbath and the Lords day to be kept without doing any worke for because he shall faine himselfe to die and rise againe hee shall cause the Lords day to be had in reverence and because he shall compell them unto Judaisme he shall likewise command the Sabbath to be kept And thus he concludeth Nos quod de Sabbato scriptum est spiritualiter accipimus c. We spiritually observe that which is written of the Sabbath for the Sabbath signifieth rest Verum autem Sabbatum Redemptorem nostrum habemus and we have our Redeemer and Saviour our true Sabbath 2. Cont. Against the Iewes carnall observing of the Sabbath BEside this that the Jewes would enforce upon us their Sabbath they have another errour in the manner of keeping their Sabbath which they solemnize in taking their ease in eating and drinking and giving themselves over to all pleasure and licentiousnesse for as Burgensis reporteth of them The Jewes thinke they are bound upon every Sabbath to eat thrice that is one dinner and two suppers and in so doing they shall escape the punishment of hell Burgens addition 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calfe in eating and drinking and rising up to play God will not be so served 2. The way to Paradise is a strait and narrow way by many afflictions we must enter into the Kingdome of heaven not eating and drinking and taking our pleasure 3. Augustine saith Quanto melius foeminae eorum lanam facerent quà m in neomeniis saltarent How much better might their women spinne than dance in their new moones Tract 4. in Ioan. 4. Chrysostome also thus proveth that the Sabbath is not â—tii but spiritualis actionis materia not an occasion of idlenesse but of spirituall exercise because the Priests were by the law upon that day to offer double sacrifice but if it were a day of ease Oportebat Sacerdotem omnium maximè otium agere it was meet that the Priest most of all should take his ease then Concion de Lazaro 3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest AGaine the Jewes were superstitiously addicted to the corporall rest which they would not breake upon any occasion as our Chronicles doe make mention of a Jew that being fallen into a jakes refused to be taken out thence upon their Sabbath day and the next day being the Lords day the Governour would not suffer him to be pulled out upon that day because it was the Christians Sabbath and so the wilfull Jew there perished Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day therein imitating the Jewes as Gregorie in the fore-cited place writeth how some did forbid any to wash themselves upon the Lords day whom he thus confuteth 1. Si pro luxu animi ac voluptatis quis lavari appetit c. If any man
desire to be washed of wantonnesse and pleasure it is not so lawfull upon any day si autem pro necessitaâ—â— corporis c. But if it be for the necessitie of the bodie we doe not forbid it upon the Lords day for no man hateth his owne flesh 2. If it be a sinne to wash upon the Lords day neither is it lawfull so much as to wash the face Si hoc in corporis parte conceditur cur hoc exigente necessitate toti corpori negatur If this be permitted in one part of the bodie why necessitie so requiring should it be denied to the whole bodie So then neither were the Jewes so strictly bound from all corporall labour as they superstitiously observe as may appeare by Ioshuahs and the whole hosts compassing of Jericho seven dayes together Iosh. 7. and by the Macchabees fighting upon the Sabbath 1 Macchab. 2.41 And Christians have more libertie herein than the Jewes had for it is lawfull for them to prepare their food upon the Lords day which it was not lawfull for the Jewes to doe upon their Sabbath for as Thom. Aquinas well resolveth Opus corporale pertinens ad conservandum salutem proprii corporis non violat Sabbatum A corporall worke belonging to the conservation of the health of ones bodie doth not violate the Sabbath and this is grounded upon that saying of our blessed Saviour The Sabbath was made for man and not man for the Sabbath Mark 2.27 God would not have the Sabbath which was made for mans benefit to be used to his hindrance Lyranus yeeldeth this reason betweene the strictnesse imposed upon the Jewes and the libertie of Christians quia illa vacatio figuralis erat because their resting was figurative and therefore was most strictly to be kept à figura quantumcunque modico subtracto mutatur tota significatio and take never so little from a figure the whole signification is changed as if you take l. from lapis or s. from stone that which remaineth signifieth nothing but though somewhat be taken from the substance of a stone it is a stone still 4. Conf. Against the Anabaptists that would have no day kept holy unto the Lord. IN the next place are the Anabaptists to be met withall and who else doe condemne the observation of the Lords day among Christians because the Apostle reproveth the Galathians for observing of dayes and moneths Galath 4. and in other places Contra. 1. The observing of dayes is not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of religion placed in the day and necessity the Jewes kept their Sabbath as making the observation of the day a part of Gods worship and they held it necessary to keepe that day unchangeable It was also unto them a type and figure of the spirituall rest But the Christians now keepe not the Lords day in any of these respects either as a day more holy in it selfe than others or as of necessitie to be kept but onely for order and decencie sake because it is meet that some certaine day should be set apart for the worship of God Vrsin 2. As in the practice of Physicke and in politike affaires and in the trade of husbandrie there is both a lawfull observation of dayes and an unlawfull for to observe seasons of the yeate for the earth and for ministring unto the bodie of man as also to make choice of the most convenient times for civill businesse is not unlawfull yet the superstitious respect of dayes as making some fortunate some unfortunate and to depend wholly upon the aspects of starres is a vaine and idle thing So likewise in the businesse of religion as dayes may bee superstitiously kept so they may also for order sake and to other good uses bee distinguished 3. Like as then though Christians yeeld a comely reverence unto the publike places of prayer yet not in like sort as the Jewes accounted of their Tabernacle so according to the same rule there is a preeminence given unto the Lords day but not with the like difference of dayes as the Jewes esteemed their Sabbath Simler 5. Conf. Against the Zuincfeldians that hold the preaching of the Word superfluous whereby the Lords day is sanctified THe Zuincfeldians doe also faile in the manner of celebrating the Lords day counting the ministery of the Gospell and preaching of the word of God whereby the Lords day is sanctified a superfluous thing cleaving wholly unto their vaine speculations and phantasticall visions and revelations whereas it is evident out of the Scriptures that both the old Sabbath of the Jewes was solemnized and kept in hearing Moses read and preached Acts 15.21 and the Lords day in like sort was sanctified by the Apostles with preaching Acts 20.7 ex Bastingio Now proceed we on to deale against the Romanists who diversly erre as touching the Lords day 6. Conf. That the Lords day is warranted by Scripture and not by tradition onely FIrst they hold that the keeping of the Lords day in stead of the Jewish Sabbath is not warranted by Scripture but onely by tradition from the Apostles To this purpose the Rhemists Matth. 15. sect 3. And there are other beside in these dayes that make the observation of the Lords day onely an Ecclesiasticall constitution Contra. 1. There are three most evident texts of Scripture usually alleaged which doe make it evident that this change of the Sabbath began in the time of the Apostles and so by their Apostolike authoritie being thereto guided by the Spirit is warranted and so declared and testified in Scripture These are the places Act. 20.7 1 Cor. 16.2 Revelat. 1.10 In the first we have the exercises of religion preaching and ministring the Sacraments which were peculiar to the Sabbath transferred to the first day of the weeke In the second publike charitable collections for the poore which was also used upon the Sabbath In the third the very name of the Lords day is set downe 2. And further that this day was consecrated by divine authoritie the great works doe shew wherewith this day from the beginning hath beene honoured as Augustine hath sorted them together Venerabilis est hic dies in quo transgressi sunt filiâ— Israel mare rubrum c. This day is to be reverenced wherein the Israelites passed over the red sea wherein Manna first rained upon the Israelites in the desert our Lord was baptized in Jordan water was turned into wine in Cana of Galile wherein the Lord blessed the five loaves wherewith he fed five thousand men wherein he rose againe from the dead entred into the house the doores being shut wherein the holy Ghost descended upon the Apostles c. Serm. 154. 3. This reason also may perswade it because the Lords day is now sanctified to holy uses as the Sabbath was to the Jewes but it belongeth onely unto God to sanctifie by his word as the Apostle saith Every creature is sanctified by the
4.28 as also in shewing an honest care in preserving and saving the goods of another as Iacob carefully kept Labans sheepe enduring both the frost of the night and the heat of the day Genes 31.40 Contrarie hereunto are 1. unfaithfulnesse in having no care to save the goods of another such a one is the unfaithfull Steward in the Parable that was accused for wasting his masters goods Luk. 16.1 2. Idlenesse and negligence the idle and slothfull S. Paul calleth inordinate walkers and giveth this rule concerning such that hee which would not worke should not â—at 2 Thess. 3.10 Now it will bee here objected that this vertue of Fidelitie belongeth unto the fifth Commandement as it is before rehearsed among the duties there prescribed and therefore appertaineth not to this place The answer is that the same vertue in respect of divers ends and offices by the which vertues are distinguished may bee referred to sundrie Commandements and so the grace and gift of faithfulnesse as it concurreth with obedience and dutie to Superiours belongeth to the fifth precept but as it respecteth the preserving of anothers goods and substance it hath the proper place here 3. Liberalitie is commanded which is a franke and voluntarie collation or bestowing of ones substance upon those which want discerning discreetly to whom where when and how much to give such an one was Iob Who did not eâ—t his morsels alone c. hee did not see any perish for want of cloathing c. Iob 31.17 19. Contrarie hereunto are 1. Sparing niggardlinesse such as was in Nabal that would afford nothing to David in his necessitie 2. And vaine prodigalitie such as was in the prodigall child Luk. 16. 4. Hospitalitie is a kinde of liberalitie which is especially extended to and exercised towards stranger and chiefly such as are exiled and banished out of their owne countrie for the Gospell and the truth sake for this vertue is Lot commended Heb. 13.2 Contrarie hereunto is inhumanitie toward strangers such was the crueltie of the Egyptians toward the Israelites that sojourned among them 5. Frugalitie joyned with parsimonie is a vertue also hitherto belonging which is a thriftie saving of such things as God sendeth and a provident employing of them to some profit whereby one is made more able to give and to shew his liberalitie for frugalitie and parsimonie are the two upholders and maintainers of true liberalitie for without frugalitie liberalitie will degenerate into niggardlinesse and without parsimonie into prodigalitie Of this frugalitie and parsimonie our blessed Saviour gave example when hee commanded after hee had fed the multitudes in the wildernesse that the broken meat should bee reserved and kept Mark 8. Contrarie hereunto are 1. Undiscreet wasting of the goods and unnecessarie liberalitie or rather superfluous prodigalitie as in Herod that promised if it were to the one halfe of his kingdome for a pleasing and wanton dance Mark 6. and the diseased woman had spent all shee had upon Physitians and was never the better Mark 5.26 2. And niggardly sparing when there is necessarie cause of spending as hee that pincheth his owne bellie and defraudeth his owne soule Ecclesiast 4.8 And such an one was that miserable man that Ambrose speaketh of Cui si quando â—vum appositum esset conqueri solebat quod pullus occisus esset Who if an egge were set before him would complaine that a chicken was killed lib. de Naboth cap. 2. hee could not affoord himselfe an egge to eat 3. Places of Controversie 1. Controv. and Confut. Against the Anabaptisticall communitie THou shalt not steale This precept overthroweth that error which first among the Heathen was maintained by Plato that all things among men ought to bee common the same also was held by the Heretickes called Apostolici and in these daies by the Anabaptists for if there were a communitie of goods then no man should have a propertie in any thing and so there could not bee any theft this law then maintaineth every mans peculiar and severall right and interest in that which hee hath First their objections shall bee answered that labour to have a communitie 1. Object The Apostles had all things common in Ierusalem Act. 2.44 Answ. 1. That custome was then both easie because they were few and necessarie for if they had not sold their possessions and so made the use common they by violence should have been stripped of them now there is neither the like facilitie nor necessitie 2. That communion was voluntarie not imposed upon any for it was in their choise whether they would sell their possessions or not as Peter saith to Anâ—â—ias Act. 5.4 After it was sold was it not in thine owne power Vrsin 3. Neither were all things common among them they had some things private and peculiar to themselves as Mary had her proper house and dwelling in the citie Act. 12.12 Simler 4. Beside this was not the generall custome of the whole Church for in Achaia and Macedonia there was gathering made for the Saints at Ierusalem it was then particular for that place and peculiar to that time therefore a generall rule for all times and places cannot bee taken from thence Simler 5. Neither were then things so indifferently common as that every man might take what hee would but the things in common were distributed according as every one had need Act. 5.35 2. Object Christ saith to the young man Mark 10.21 Goe and sell all that thou hast and give to the poore Ergo wee must doe the like Answ. 1. That was a personall precept and belonging to those times So the Apostles did leave their parentâ— and their houses but wee are not commanded now to doe the like Simler 2. Beside our Saviour so said to shew how farre hee came short of the perfection of the law and to humble him that thought so well of himselfe 3. Further our blessed Saviour saith not make thy goods common but give unto the poore which are two divert things Vrsin 3. Object The Apostle saith All things 〈◊〉 yours 1 Cor. 3.21 Ergo all things ought to bee common Answer 1. The Apostles meaning is that all things were ordained for their good whether life or death things present or things to come 2. Hee speaketh not of a common possession of all things in right but that they are common in use they had jus ad rem non jus â—nre right to the thing not in the thing Vrsin Now on the contrary that it is lawfull for Christians to retaine a severall right and propertie in those things which they possesse it may thus appeare 1. The Scripture alloweth contracts as buying and selling as Abraham bought a buriall place of Ephron Gen. 23. David the threshing floore of 〈◊〉 2. Sam. 24. but there can be no such contracts ubi non sunt distincta rerum dominia where there are 〈◊〉 distinct properties in things And if they shall object that these examples of the old Testament belong not unto
Quare per avaritiam duplici te benedictione fraudas Wherefore thou by thy covetousnesse doest defraud thy selfe of a double benefit August ibid. 6. The withholding of tithes and duties commanded by God is a meanes to procure Gods curse upon the earth as the Lord saith by his Prophet I will send a curse upon you and will curse your blessings c. Behold I will corrupt your seed and cast dung upon your faces c. and yee shall know that I have sent this commandement unto you that my covenant which I made with Levi might stand c. Upon which words Hierome thus writeth Quia mihi non reddidistis decimas primitias ideo in penuria fame maledicti estis Because ye have not rendred unto me tithes and first fruits therefore are ye cursed with penurie and famine Augustine also Si tu illi decimam non dederis ut tu ad decimam revoceris c. This is just with God that if thou pay not the tenth thou shalt thy selfe be brought to the tenth c. Novem tibi partes retractae sunt quia decimam dare noluisti c. Nine parts are taken from thee because thou wouldest not pay the tenth Dabis impio militi quod non vis dare sacerdoti c. Thou shalt give to the wicked souldier that which thou wilt not give to the devout Priest c. That is either by unseasonable weather or by the invasion or spoile of the enemie or by some meanes or other thou shalt lose thy wonted increase QUEST LVII Whether this law be understood of the redemption of the first borne or of their consecration to Gods service Vers. 30. THe first borne of thy sonnes shalt thou give me 1. Osiander with some others understandeth this of redeeming the first borne with money as before chap. 13.13 they are bid to buy out their first borne But if this law intended the redemption of the first borne onely then it had beene lawfull for them presently to redeeme their first borne but so was it not for then there should have beene no Ministers for the service of God for the Levites came not into the place of the first borne untill the second yeare the first moneth of their departure out of Egypt therefore untill that time the first borne were not to be redeemed but after this law published which was in the third moneth of the first yeare not long after the Morall law was delivered the first borne sacrificed still chap. 24.5 and therefore were not as yet redeemed 2. Therefore the law of redeeming the first borne is not here onely insinuated but that they should be also consecrate unto the service of God Non intelligitur lex de redemptione primo genitorum sed de applicatione ad Deum The law is not understood of the redemption of the first borne but of their applying unto the service of God untill the separation and division of the Leviticall tribe and then to be redeemed with money So by this law is confirmed that ancient custome which of a long time continued among the people of God that the first borne should be the Priests and sacrificers Though in the first age of the world this distinction was not brought in but they indifferently sacrificed as well the first borne as others as we reade of Caine and Abel Tostat. quaest 18. 3. This law of the first borne is more at large set forth chap. 13. but here repeated ut hominum socordiam excuteret c. to shake off their drowsinesse and negligence and to stirre them up to a diligent observation of the law Gallas And now by a solemne law that is enacted which was given onely in precept before Simler 4. Augustins distinction may here bee received betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne which are understood to have beene either of men or beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first fruits of their grounds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were the first of the fruits sed jam redactis de agro but now brought out of the field as of their dow flower and such like QUEST LVIII Why the first borne of cattell were not to be offred before the eighth day Vers. 30. SEven dayes shall it be with his damme 1. Whereas it is said before Likewise shalt thou doe with thine oxen c. R. Salomon thinketh that as the first borne of men were not to be redeemed till after 30. dayes at the time of the purification so the first borne of the oxen should be kept 30. dayes with the owner and of sheepe 50. dayes before they were offred unto God And this terme of seven dayes is not limited saith he for the first borne but for other sacrifices which the Priests should not offer before the eighth day Contra. But this word likewise onely signifieth that they should offer the first borne of their cattell as before it is said of their sonnes it cannot have any such reference to any such terme because there was none mentioned before and why was not the terme of eight dayes as well to hold in the oblation of the first borne as in other sacrifices 2. Oleaster is of a contrarie opinion that these eight dayes are limited as well for the first borne of men as of cattell But it is unlike and without all probabilitie that the first borne of children should be taken from their mothers upon the eighth day 3. Therefore this precept concerneth onely the first borne of cattell that because they were weake and of an imperfect substance till the eighth day they should not offer that cujus nullus usus inter homines whereof there was no use among men Gallas 4. It was not necessarie that precisely upon the eighth day it should be offred unto God but that not before the eighth day at any time after the eighth day it might Tostat. quaest 18. 5. As in the offring of the first fruits the law provideth they should use no delay nor bee slacke to pay them because it might bee an advantage to the owner so here order is taken that they should not make too great haste in offring the first borne of their cattell to be rid of them the sooner Simler QUEST LIX Of the meaning of this law whether it were mysticall morall or historicall 1. SOme thinke that the eighth day is prescribed for the oblation of their first borne because that day was appointed also for circumcision Calvin 2. Some to prefigure the institution of the Lords day which should succeed the legall Sabbath upon the eighth day Pelarg. 3. Rabanus maketh this mysticall application that as the first borne was kept seven dayes with the damme and presented the eighth so oportet nos in praesenti tempore c. honorum operum primogenita elaborare c. so we should in this present time of the world labour out the first borne of our good works untill we shall bee presented at the resurrection which
Sabbath formally who doth that which is expressely forbidden to bee done upon that day he materially breaketh it who doth a worke like unto that which is forbidden but yet is permitted by the law As if there were a law that no citizen should sell any thing to a stranger but such as were licensed to do it hee that so selleth being not allowed transgresseth the law formally he that doth it being thereunto licensed doth transgresse onely materially in that he doth the same thing which he committeth that transgresseth the law but not in that manner The same difference there was betweene the workes of the Priests which were allowed by the law upon the Sabbath day and the like workes of those which laboured in the building of the Tabernacle upon that day which were forbidden 3. Another difference is this the sacrifices belonged to the service of God which if they should have been intermitted upon the Sabbath the service of God should therby have been neglected But though the workes about the Tabernacle did cease upon the Sabbath Gods worship was not thereby neglected for they might as well be made upon other daies and so were 4. They were to do no servile works upon the Sabbath but many works necessarie for the building of the Sanctuarie were servile so were not the sacrifices and other duties performed by the Priests upon the Sabbath therefore the one were permitted upon the Sabbath and not the other Tostat. qu. 9. QUEST XIII How the Sabbath is said to bee a signe that the Lord did sanctifie them Vers. 13. IT is a signe betweene me and you that I the Lord do sanctifie you Which words are diversly expounded 1. Some make this the sense It is a signe that I sanctifie you in that I have separated you from other people selected you unto my self Vatab. Lyran. 2. Oleaster thus Sanctitas Sabbatâ— signum est munditia c. The holinesse of the Sabbath is a signe of cleanenesse which I require of you Vt ex dicato tempore Deo credamus magis nos ipsos dicuri Deo c. That by the time dedicated to God wee should know that wee our selves much more should be dedicated Cajetan But more is here signified than so the words implie an actuall sanctification not signified onely 3. Hierom saith it is so said because it was signum veri Sabbati a signe of the true Sabbath wherein wee shall rest from the labours of the world 4. So also Irenam Non sine symbole erant signa the signes were not without some symbole and signification Sabbatâ— perseverantiam totim diâ—i c. The Sabbaths holding our the whole day did signifie our continuance in Gods serâ—â—ce But here the Lord speaketh of an actuall sanctification not of a typicall signification 5. Some say it is so called quia signum erat â—udâ—ris because it was a signe of the Covenant whereby the people did bind themselves to worship the Lord for their God and such signes were all the other ceremonies Marbach But there is a morall consideration in the sanctifying of the Sabbath therefore it was otherwise a signe than the other ceremonies 6. It was then a common signe betweene God and them they holding God to be their God Creator and sanctifier because the Sabbath was a commemoration of the creation and the Lord taking them for his people whom he created redeemed and sanctified Iun. Tostat. 7. Beside the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world who derided the Jewes for their Sabbaths as 〈◊〉 derided them for this Quod septimâ—m partem 〈…〉 Because they lost the seventh part of their age in resting every seventh day Tostat. qu. 10. 8. And specially it was a signe of their sanctification because that day they were sequestred by an holy rest from thinking or studying upon prophane things and in respect of the exercises of religion upon that day whereby they were sanctified sanctificaâ—â—r verbo Dei we are sanctified by the word of God Simler And they did meet together ad confirmandam 〈…〉 to confirme their faith by the sacraments Osiander And because every Sabbath discatiâ— doctrinam meam you learne my doctrine c. Iunius QUEST XIV The reasons why the Sabbath must be observâ—d Vers. 13. FOr it is a signe c. There are here divers reasons yeelded for the observation of the Sabbath 1. The first is à sine from the end it was a signe betweene God and them 2. Ab â—tili it is holy unto you that is ordained for your benefit and commoditie as our blessed Saviour saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath Pelarg. So also Cajetan It is holy unto you that is ad vestrum bonum mandatur custodiendum it is appointed to be kept for your good 3. A necessarie from the necessitie of it because if they did not keepe it they should surely die as thrice the punishment of death is here threatned to those that defile the Sabbath and doe any worke therein Pelarg. 4. From the authoritie of the Institutor quia dicatur Domino c. because it is consecrated unto God vers 15. It is the Sabbath of the holy rest unto the Lord therefore it ought to be observed Cajetan 5. A facili from the easinesse of the precept the Lord appointeth but one day for the holy rest whereas he alloweth six for labour Pelargus 6. Ab exemplo Dei from Gods example who created the world in six daies and rested the seventh Pelarg. Simlerus 7. A consequenti from the event or consequent in observing the Sabbath efficient in succedentibus generationibus c. They shall procure that a perpetuall covenant shall be established in their generations betweene the Lord and their posteritie for ever Cajetan QUEST XV. What death is meant in this phrase He shall die the death Vers. 14. SHall die the death Whereas there are divers kinds of death there is everlasting death both of bodie and soule in the next world and the temporall death in this life either of the soule in being deprived of the life of grace or of the bodie either by the hand of God by sudden and extraordinarie death or by the hand of the Magistrate according to these divers kinds of death so is this place diversly interpreted 1. Some referre it to everlasting death and excluding from the societie of Gods servants Iun. 2. Some understand it of being deprived of the life of grace Vita gratiae destituetuâ— hic infuturo seculo c. He shall be destitute of the life of grace both here and in the next world Lippoman 3. Some of being excluded from the people of God no more to be counted an Israelite Eâ— Oleastr 4. Some of the violent death by the Magistrate Osiander Simler 5. Some of extraordinarie death when God cutteth one off and so punisheth him by death unlooked for as God is said
tempore Sabbato debero cessari That they ought to rest at all times upon the Sabbath 3. Calvin affirmeth that this is so straitly commanded Vt dies septimus servetur etiam sub periculo communis jacturae That the seventh day should be observed even with the hazard and danger of the common losse But Gallasius better concludeth out of Christs words The Sabbath was made for man that the Jewes were not tied to such necessity in keeping the Sabbath in harvest and seed time but that in any common and apparent danger they might periculo occurrere prevent it 4. Some of the Hebrewes therefore understand this precept of the carnall act of generation which they would have here insinuated by the sowing of seed But beside that if the Scripture here had any such meaning it would have expressed it in plaine words for of such things the Scripture useth to speake exactly and plainly this were to make matrimony and the use thereof unholy Tostat. Though it must be confessed that greater moderation in such carnall delights is to be used when solemne and publike prayer is offered unto God according to S. Pauls counsell 1 Cor. 7.5 5. Therefore the better opinion is that even the rest of the Sabbath was dispensed withall to the Israelites in the times of seed time and harvest upon urgent necessity to prevent some common and imminent danger as if suddenly any inundation were feared which breaking in would destroy the seed or corne or any enemies should attempt to destroy the corne or it should chance to be set on fire it was lawfull even upon the Sabbath laborando succurrere to helpe to save it by labour for if it were lawfull to lead their cattell to water and helpe them out of the ditch upon the Sabbath as our blessed Saviour sheweth Luk. 13 and 14. which concerned but the state of private men much more for the common good was it permitted Tostat. qu. 18. Gallas R. Salom. thinketh it was lawfull upon the Sabbath to gather a sheafe of corne for the first fruits But he hath no warrant for that out of Moses QUEST XLII Whether now Christians are necessarily tyed to keepe the Lords day in seed time and harvest 1. THe Jewes to this day thinke that these workes to sow and reap are by no meanes upon any occasion never so necessary now to be dispensed with and some Christians are as strict now in the keeping of the rest upon the Lords day But this were to Judaize and to enthrall our Christian liberty and to bring us in bondage unto the service of dayes which were appointed for mans benefit as our blessed Saviour saith that the Sabbath was made for man and not man for the Sabbath Mark 2.21 2. Some on the other side give too great liberty upon the Lords day As Calvin hath these words writing upon Exodus chap. 31 1â— Sabbatum quamvis hodâ—t non sit in usu ejus externa observatio aeternum manet ipso effectu sicut circumcisio The Sabbath although the externall observation thereof be not now in use yet it remaineth in the effect as circumcision doth c. This permanent effect of the Sabbath is our cessation and rest from sinne This seemeth to give too great liberty to say that all externall observation of the Sabbath that is of the day of rest should now be out of use and that the Sabbath all rest how no more remaineth than circumcision for this were to make it arbitrary and indifferent whether Christians now should observe a day of holy rest unto the Lord at all or not 3. Oleaster goeth not so farre but he thinketh that though it were not lawfull for the Jewes to intermit the Sabbath then in earing time and harvest yet it is lawfull for Christians now Gallasius giveth this reason Quia ceremoniali observatione liberati sumus Because we are freed from the ceremoniall observation of the Sabbath and therefore he taketh it to be a needlesse question to dispute whether Christians are now bound to keepe the day of rest in seed time and harvest But this is no ceremoniall thing but morall to abstaine from all such workes upon the Lords day which may hinder the service of God 4. Osiander thinketh that by this instance of earing time and harvest all kinde of works were not forbidden the Jewes upon the Sabbath but onely quotidiana illa profana those daily prophane works which might hinder them from the service of God and the same reason may seeme to hold now But there are certaine bodily works which are a greater prophanation of the Lords day than the ordinary works of the calling as to dance to play at football and such like are worse than to dig or delve as Augustine saith of the Jewes Melius toto dit ararent quà m toto die saltarent It were â—etter for them to plow all day than to dance all day 5. I therefore rather condescend to Simlerus that thinketh these things given in instance to be lawfull now upon the Lords day necessitate id postulante necessity so requiring longe arctior fuit observatio Sabbati in lege c. the observation of the Sabbath was more strict in the Law than now under the Gospell c. But men must take heed in earing time and harvest that they make not a necessity without a necessity it ought to be an urgent and extreme necessity indeed which should cause the service of God either wholly to be intermitted or in part hindred QUEST XLIII Why the people were charged to goe up thrice in a yeere to the feasts Vers. 23. THrice in a yeere shall all your men children appeare c. 1. There is a spirituall worship of God which the Israelites were to exhibite unto God at all times and in all places but the externall service which consisted in sacrifices and other solemnities was only to be performed in the Tabernacle whither the people were commanded to resort thrice in a yeere that whereas in their Synagogues at home they had nothing but Moses read unto them lest that they might by discontinuance grow into oblivion of the sacrifices and other solemnities prescribed for the Lords service they were commanded to that end to goe up to revive the memory of them 2. They went up alwayes with some gift as they were not to appeare before the Lord empty ut populus Deo praestaret obsequium that the people might shew their duty unto God 3. And because there was a collection yeerely in the feast of Tabernacles gathered of the people toward the maintenance of the Tabernacle and the services thereof the people were to goe up to contribute to that end Tostat. quaest 20. 4. Necessarium erat ad mutuum consensum in religione fovendum It was necessary also to maintaine a mutuall consent in religion Gallas Whereas if they should have had their severall places of meeting they might have devised new rites 5. And by this meanes the Lords
Then there is declared how forward they were in offering both what was brought not only gold and silver and precious stones but other things of lesse price as rams skins badgers skins and by whom they were offered by the men women and Princes to vers 30. 3. Then the institution of the workmen is expressed 1. Who they were 2. What gifts they were indued with 3. To what end not only to worke themselves but to teach others vers 35. 2. The divers readings Vers. 22. Hookes or buttons earings rings and studded girdles I. better than rings and chaines B. or rings and bracelets G.L.S.C. or rings and aprons A. the ornaments of the nether parts it is not like they offered such the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chumaz which Iunius interpreteth cingula◠bullatas studded girdles here and Numb 31.50 Vers. 34. Both him and Aholiab c. that is God hath called both him and Aholiab Iun. So also the vulgar Latine putteth it in the accusative likewise A.P. better than in the nominative as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence 3. The questions discussed QUEST I. Why the precept of keeping the Sabbath is so often inculcate Vers. 1. IT shall be unto you the holy Sabbath of rest unto the Lord. 1. Cajetane thinketh that this is the reason why the precept of the Sabbath is here iterated because Moses propositurus ceremonialia being to propound ceremoniall Lawes beginneth with the chiefest of them which is concerning the Sabbath But the preamble vers 1. These are the words which the Lord hath commanded that ye should doe them sheweth that Moses speaketh not only of ceremoniall but morall duties also which were to be done and performed by them Marbach 2. But there are two reasons of this repetition one lest they might thinke that they might intermit the rest of the Sabbath because of the workes of the Sanctuary for the which reason this precept was urged before chap. 31. Iun. Marbach Pelarg. 3. The other reason is because this precept religionis caput totum Dei cultum continet c. doth in a manner containe the head of religion and the whole worship of God because upon the Sabbath they were taught their whole duty toward God therefore the neglect thereof would tend to the ruine and decay of all religion Gallas Simler 4. And this precept is so often inculcate to admonish us Primo omnium Dei regnum quarendum esse That first of all we must seeke the kingdome of God Osiander QUEST II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath Vers. 3. YOu shall kindle no fire thorowout all your habitations c. 1. The Hebrewes were so strict in keeping the very letter of this Law that they thought it not lawfull to strike fire out of a stone or iron nor to light a candle but for the sicke nor to put out a fire and if they made a fire to warme them by they were not to kindle it with bellowes but with reed Oleaster And therefore the Jewes used to hire Christians to make their fires upon the Lords day Lippomnn But this their superstition was convinced by their owne practice in the Tabernacle where the Priests did keepe fire on the Lords day upon the Altar which was never to goe out 2. Some of our owne Writers thinke that by this they were forbidden to make a fire ad calefaciendum to warme them by And therefore the man that gathered stickes upon the Sabbath day was stoned to death Gallas But seeing the Sabbath was made for man that is for his good not for his hurt there was no doubt but in extremity of cold for the preservation of their health it was lawfull for them to warme them at the fire the man was put to death for gathering stickes not for kindling of a fire and he did it with an high hand that is of an obstinate minde as may be gathered Numb 15.30 3. Some thinke that only such kindling of fire is forbidden ex quo lucrum sperari posset whereof they made gaine as in furnaces and forges Vatab. But the words are generall that not only in their shops and forges but thorowout all their habitations they should not kindle a fire 4. Therefore I preferre rather Cajetanes opinion that it is not simply forbidden to kindle a fire but relativè ad coquendum with relation to the seething and dressing of their meat which asked much businesse and great preparation they were to prepare their meat the day before Exod. 16.23 which shewed a difference betweene the Sabbath and other festivall dayes wherein it was lawfull for them to dresse their meat as in the Pasch chap. 12.16 5. R. Abraham Aben Ezra did hold it lawfull to kindle a fire upon the Lords day to warme them by though not to dresse their meat whereupon the other Rabbines would have pronounced him an Heretike and they writ a booke against him under the name of the Sabbath as though the Sabbath it selfe had spoken against him But as herein Aben Ezra did hit upon the meaning of the Law yet he was deceived in another point that though it were not lawfull to kindle a fire upon the Sabbath from the rising of the Sunne to the setting thereof yet they might doe it in the night before But they used in the account of their feasts to begin from the evening before as they began the feast of unleavened bread upon the 14. day at even Exod. 16.18 They observed then their feasts according to the naturall day which contained both the day and the night not after the artificiall from Sunne to Sunne Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath must be understood extra casum necessitatis beside the case of necessity Marbach For otherwise to kindle a fire to dresse meat rather than to starve and to comfort the sicke was not forbidden 7. It is added thorowout their habitations that is their private dwellings for otherwise in the Tabernacle they did kindle a fire and doe other bodily workes which concerned the service of God Tostat. quaest 1. QUEST III. Why the Lord would have his Temple built sumptuously Vers. 5. LEt him bring an offering to the Lord gold silver c. 1. Moses to shew his faithfulnesse in executing Gods commandement neither adding thereto nor taking any thing therefrom repeateth in these chapters this and the rest following almost the same things verbatim which were prescribed before to be made concerning the Tabernacle chap. 25 26 27 28. Gallas And therefore the Reader is to be referred to the large treatises and questions there handled if he desireth in any thing to be satisfied 2. The people then had both silver and gold and other jewels which they brought out of Egypt with them neither had they bestowed all upon the golden Calfe 3. It so seemed good unto God that his Tabernacle should be builded sumptuously
misliketh Augustins distinction 18. qu. How God is said to harden the heart by patience and long-suffering 19. qu. Wherefore the Lord useth patience and long-suffering toward the wicked 20. qu. How God is said to harden by the subtraction of his grace 21. qu. How God is said occasionaliter by ministring occasion which the wicked abuse to harden the heart 22. qu. God is said to harden the heart as the event is taken for the cause 23. qu. How diversly in Scripture the termes of blinding and hardning are taken 24. qu. How divers waies the Lord forsaketh those which are hardened 25. qu. God hardeneth otherwise than by foreseeing 26. qu. Whether God may be said to doe those things which he disposeth of to a good end 27. qu. God otherwise hardeneth than as a generall mover of the heart 28. qu. How God is said indeed to harden the heart Questions upon the twelfth Chapter 1. QUest When the Lord spake to Moses 2. qu. Whether it were a new institution for the beginning of the yeare or the renuing of the old 3. qu. How that moneth is said to be the beginning of moneths 4. qu. Of the name of the first moneth 5. qu. VVhen the first moneth of the Hebrewes tooke beginning 6. qu. VVhy the lambe was commanded to bee prepared foure dayes before 7. qu. VVhether a lambe were killed in every house and how many went to the eating of a lambe 8. qu. VVhether beside the Paschal lambe there were any other solemne sacrifice 9. qu. Of the divers acceptions and takings of the word evening 10. qu. Of the time when the Passeover should bee killed betweene the two evenings 11. qu. VVhether the Passeover were killed in the first evening when the fourteenth day began or in the latter 12. qu. VVhether it were not indifferent to use a lambe or goat for the passeover 13. qu. Why it is added that it should be a male 14. qu. Of the generall signification of the rites of the Passeover 15. qu. The particular application of the rites and ceremonies of the Paschal lambe 1. Of the eating of the flesh 2. It must not be eaten raw 3. Of the unleavened bread 4. Of the sowre and bitter herbs 5 Of the rosting of the lambe whole together 6. Of the not reserving of any thing till the morning 7. Of the girding of their loynes 8. Whether the Hebrewes stood in the first Passeover 9. Whether Christ stood or sate at the eating of the Passeover 16. qu. Whence the word Pasch is derived 17. qu. Wherefore it was called the Pasch or Passeover 18. qu. The divers significations of the word Pasch. 19. qu. What things are generally commanded concerning the keeping of the daies of unleavened bread 20. qu. Why they were injoyned to eat unleavened bread 21. qu. Why seven dayes are limited for the keeping of the feast of unleavened bread 22. qu. Whether the fourteenth or fifteenth day were the first of the seven 23. qu. In what sense the first day of the seven was called holy 24. qu. Of the second solemne day of the Pasch. 25. qu. Whether the seventh day were more solemne than the first 26. qu. Why the seventh day is called a day of restraint 27. qu. Why he that did not eat unleavened bread was to be cut off 28. qu. Why none uncircumcised were admitted to the Pasch. 29. qu. Whether the servant might be compelled to be circumcised 30. qu. Why none of the flesh was to be carried out of the house 31. qu. Why a bone of the Paschal lambe should not be broken 32. qu. What rites of the Passeover might be dispensed withall and what not 33. qu. What ceremonies the Iewes doe hold themselves tied unto at this day 34. qu. Whether the sprinkle were of hyssop or of rosemary or some other thing 35. qu. Whence they tooke the bloud which they laid upon the doore-posts 36. qu. Why they are forbidden to goe forth of their doores 37. qu. How the ordinance of the Passeover is said to be for ever 38. qu. Of the divers applications of the sense of the Scripture 39. qu. Of the particular mysticall applications of the Paschal lambe and the rites thereof 1. Of the day and moneth 2. Of the setting apart of the lambe vpon the tenth day 3. How Christ is compared to a lambe 4. Of the bloud of the lambe how it resembled Christs bloud 5. Of the signification of leaven and sowre herbs 6. Of the eating with the loynes girt and shooes on the feet and the staffe in the hand 40. qu. How Pharaoh is said here to have called unto Moses 41. qu. Whether the Hebrewes asked to borrow of the Egyptians their jewels 42. qu. Whether the Hebrewes did any wrong in spoyling the Egyptians of their jewels 43. qu. Whether the Egyptians asked the jewels before the last plague or after 44. qu. What kinde of favour it was which the Lord gave the Israelites in the sight of the Egyptians 45. qu. Why the Lord inricheth his people with the Egyptians substance 46. qu. Of which of the Egyptians they asked and who of the Israelitâ—â— and what 47. qu. Of the mysticall application of the Israelites spoyling of the Egyptians 48. qu. Of the number of the Israelites that went up out of Egypt 49. qu. Of Rahmeses from whence the Israelites went 50. qu. Of Succoth where the Israelites pitched their tents going out of Egypt 51. qu. VVhat this mingled companie was that went with the Israelites out of Egypt 52. qu. What moved these divers sorts of people to goe out of Egypt with Israel 53. qu. Whether the Israelites went out of Egypt in the evening in the night or in the morning 54. qu. Whether the Israelites dwelt in Egypt more than foure hundred yeares 55. qu. That the Israelites dwelt not foure hundred yeares onely in Egypt 56. qu. That the Israelites dwelt onely two hundred yeares in Egypt 57. qu. That the Israelites were not in bondage and servitude in Egypt all the foresaid terme of two hundred yeares 58. qu. That Moses understandeth all the time of the sojourning of Israel and the Fathers in Egypt and in Canaan 59. qu. Why their dwelling in Egypt is onely named the rest being also understood 60. qu. When the foure hundred yeare must take beginning 61. qu. When the terme of 430. yeares endeth 62. qu. How the terme of foure hundred yeares prefixed to Abraham and Moses summe of 430. yeares doe agree together 63. qu. When the foure hundred yeares prefixed to Abraham must take their beginning 64. qu. The time of the Hebrewes departure out of Egypt compared with the Chronologie of the Heathen Questions upon the thirteenth Chapter 1. QUest How the first borne were accounted that were consecrated unto God 2. qu. In what sense the first borne are said to bee the Lords 3. qu. Why the law of the Passeover is repeated 4. qu. Whether Abib were the proper name of a moneth 5. qu. Why the Israelites are charged to