their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints as hath beene found by
or write all after one manner of purpose but in some variety of order and words were directed by the Spirit to write one truth Other rules also may be propounded for the reconciling of places of Scripture which seeme at the first sight to be repugnant in respect of the divers computation of time 1. When as one writer doth inclusively account the time which another doth exclusively as Luke c. 9.29 saying that Christ about an 8. dayes after was transfigured includeth in this number both primum ultimum the first and last day Matthew saying after 6. dayes doth exclude these two dayes making mention of those six that came betweene sic Augustin lib. de consens Evang. c. 56. 2. Sometime the principall part of the time is rehearsed and the small or odde numbers omitted as 1 King 2.11 David is said to have reigned 40. yeares over Israel 7. yeares in Hebron and 33. yeares in Jerusalem whereas the precise account of his reigne in Hebron was 7. yeares 6. moneths and in Jerusalem 33. yeares which make in all 40. yeares 6. moneths 2 Sam. 5.5 3. Sometime the yeares of a Kings reigne are reckoned which he reigned alone sometime those wherein he reigned with another so Iotham reigned 16. yeares alone but twenty yeares counting those wherein he governed under his Father 2 Kings 15.5.30.33 Perer. QUEST XX. Why Abrahams servant refused to eat or drinke Vers. 33. THey set before him to eat but he said I will not eat 1. Hee neither refused to eat because unusuall meat was set before him such as hee was not accustomed unto in Abrahams house as some Hebrewes thinke 2. Neither doth he deferre till he had spoken his words that is said grace as some interpret for though it is not to bee doubted but that they used in Abrahams house to receive their meat with thanksgiving yet hee meaneth the delivering of his message 3. But that is a meere fable that hee would not eat because they set poyson before him to have his goods which poyson was returned upon Bethuel who thereupon died and this fable the Hebrewes would build upon the word sam poyson answerable to the word sume here used which signifieth to place or set for neither were they so poore that they needed Abrahams goods nor so unhonest so to deale with their nearest kinsmans servant nor yet is there any affinity betweene those two words the one beginning with samech the other with shin Mercer 4. Neither doth he refraine from eating and drinking fearing lest afterward hee should not tell a sober tale 5. But his diligence is commended who preferreth his masters businesse before his meat and drinke QUEST XXI Perswasions used by Abrahams servant to further the mariage Ver. 35. THe Lord hath blessed my master c. 1. The servant beginneth to use perswasions to make a way for the mariage intended 1. That hee was rich and not by evill meanes but by Gods blessing Muscul. 2. That Isaack was borne of Sarai in her old age and so not without a miracle as a man ordained of God for some great matter Calvin 3. And lest they might object why being so rich he tooke not a wife neare hand he addeth that his master gave him speciall charge not to take a wife of the daughters of Canaan Mercer QUEST XXII Certaine fabulous conceits of the Hebrewes refused IT shall not bee amisse to note certaine fabulous collections of the Hebrewes 1. Vers. 39. They thinke that Eliezar secretly insinuated that if hee could not otherwise provide a wife for Isaack hee would offer his owne daughter but that Abraham absolutely refused because he was of the Canaanites But yet they say that this Eliezar for his faithfull service was taken alive into Paradise as Isaack came alive from thence 2. Vers. 42. Where he saith I came this day to the well the Hebrewes thinke that he came from Hebron to Charras in a day which is noted to be seventeene dayes journey and this day noteth the time not of his departure from home but of his comming thither Mercer 3. V. 47. They note that he put the jewels so upon her face that he touched not her flesh whereas the meaning is that hee gave her them rather to put them on her selfe QUEST XXIII Whether Abrahams servant gave the gifts before he knew who she was Vers. 47. WHereas before v. 22. he first brought forth the jewels before hee asked her whose daughter she was whereas here he first is said to aske her 1. Neither is it like that he asked her before he brought them forth as Iun. Perer. 2. Neither doth he here report it otherwise than it was done lest they might have accused him of levity to give jewels to one whom he knew not as Rasi 3. But first he brought them forth and then asked her the question and after gave them Mercer QUEST XXIV Why Laban is set before Bethuel Vers. 50. THen answered Laban and Bethuel 1. Neither was this Bethuel the brother of Laban as Lyran 2. Neither was Bethuel Rebeccahs father dead as Iosephus 3. Neither is Labans impiety noted who taketh upon him to speake before his father as Rasi 4. Nor yet is Laban first named as more excellent in wisdome than his father as Aben Ezra 5. But for that his father being old or sickly had committed his houshold government to Laban Iun. Mercer QUEST XXV The space of ten dayes for Rebeccahs abode how to be understood Vers. 55. LEt the maid abide with us at the least ten dayes 1. She meaneth not that is Rebeccahs mother to have her stay a yeare or at the least ten moneths as the Hebrewes and Onkelâ—s for this had bin an unreasonable request seeing the man made such haste 2. Neither the words standing thus let her abide dayes at the least ten by dayes are understood seven dayes of mourning for Bethuel whom they supposed to have beene dead for then they would not have requested for seven dayes first and then for ten but have begun with the greater request first 3. Neither is the vulgar reading the best to joyne the words together at the least ten dayes for in the originall dayes goe before 4. The best reading then is let her abide dayes that is certaine or at the least ten Iun. QUEST XXVI Of the willingnesse of Rebecca Vers. 58. I Will goe c. 1. Not that she said in effect I will goe though you will not as Rasi for this thought or speech had noâ— become the modesty of the maid 2. but rather her obedience to her parents appeareth to whom she consenteth Calvin 3. and her will was no doubt directed by the Spirit of God Muscul. QUEST XXVII How Isaack dwelled in Beersheba Abraham remaining in Hebron Vers 6â— ISaack came from the way of Beer-lahai-roi c. 1. Not that Isaack went thither to fetch Hagar to be Abrahams wife after Sarahs death as some Hebrewes for she was not Keturah as shall appeare afterward 2.
and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there was not one feeble
the reason thereof is because shee was sold upon hope of marriage which hope because shee is frustrate of this provision must be made by way of recompense But this maid is not like to have beene abused for then it had not beene enough to let her goe out free but he should endow her also according to the Law chap 23.16 3. Oleaster thus resolveth this text This maid either her master had company with or had not if the first either she displeased afterward and then he was to redeeme her that is to set her free or shee pleased then the father either tooke her to wife and so he was to use her as his wife on his sonne then hee should use her as his daughter or if he tooke another wife he was to provide all necessary things for her Now if her master had not knowne her she was to serve him to the yeere of Jubile unlesse shee before redeemed her selfe Contra. Oleaster faileth here in these points 1. Hee taketh redeeming for setting her free without money whereas redemption of a servant was not without money 2. If he had defiled her he was not only to set her free but to endow her as before is shewed 3. If â—he maid was to serve him to the yeere of Jubile the maid servants should have lesse privilege than the Hebrew men servants that were to serve but six yeeres whereas this Law intendeth them greater favour 4. This then is the summe of the Law A man buyeth a maid servant an Hebrewesse he was either to suffer her friends to redeeme her or to marry her himselfe or give her to his sonne if none of these he was either to keepe her still providing all things necessary for her or to let her goe out free for nothing Iun. QUEST XXXIV Of the end scope and intent of this Law NOw concerning the end of this Law it is to be considered 1. That the father which should either of any unnaturall affection or compelled by necessity sell his daughter might by this meanes be punished by losing all his right and interest in his daughter who did now being sold out of her fathers power in familiam Domini transire passe and was as incorporate into her masters family Iun. And so the father should be as it were bridled hereby from selling of his daughter 2. Beside this Law imposing such hard conditions upon the master in such liberall sort to provide for his servant so bought thereby also provideth ut aut non emerentur ancillae that either maids should not be bought at all though their fathers were so hard hearted to sell them aut meliore conditione servirent or they should serve with better condition otherwise than as common servants Osiand Marbach And so this Law taketh order ut nunquam capite vacent that maids should never be without an head Iun. And so taketh care for them as the weaker sex 3. Further in that the master was permitted to take his maid to his wife though he had another before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporis licitum erat that was lawfull by the sufferance and toleration of those times Pelarg 4. Againe though it were simply unlawfull for the parents to sell their children sed ne progrediatur impietat ad intolerabilem iniquitatem c. but lest such impiety should proceed to intolerable iniquity and injury this Law provideth for such as were oppressed pro tanto sed non in totum though not wholly and totally yet to keepe them within some measure Lippom. 5. But this Law was much more equall than that Law of the ancient Romans in the 12. Tables which permitted fathers to sell their sonnes not once but againe and the third time only he was excepted which had married a wife with his fathers consent which was afterward forbidden C. de lib. posth or then that Law of Constantine that one might sell his sonne for extreme need and poverty though the sonne might afterward redeeme himselfe for the condition of children so sold was more tolerable among the Hebrewes their service being but for a time Simler This Law also is more reasonable than that constitution of Iustinian tit 6. de manumission that unlesse the maid servant were married within six moneths ab hero non dimittebatur shee was not at all to be dismissed from her master Pelarg. QUEST XXXV What kinde of smiting is here meant Vers. 12. HE that smiteth a man that hee dye 1. Here percussio accipitur pro occisione smiting is taken for killing Lyran. For if a man were smitten and died not of it there was another punishment than by death vers 19. Tostat. 2. Quamvis aliquo pòst tempore meriatur c. Although he dye not presently but some while after that is so smitten he shall suffer death for it Galas 3. The words are generall He that smiteth a man whether he were an Hebrew or no Hebrew his enemy or friend ex re percussa intquitas percutientis manifestatur the iniquity of the smiter appeareth by the thing that is smitten Cajetan 4. The Latine reads he that smiteth a man volens occidere having a purpose to kill him shall dye But two exceptions are taken to this reading for if a man did smite one non animo occidendi sed animo percutiendi not with a minde to kill him but to smite him only he should dye for it Cajetane And againe if a man intended to kill and did not he was not to dye for it for although before God he be a murtherer that intendeth it in his heart yet the Law of Moses doth not punish the intent only of murther but the effect Simler QUEST XXXVI Why the murtherer was to dye the death SHall dye the death c. 1. That is shall surely dye for this doubling of the word importat majorem certitudinem importeth greater certainty Tostat. The Interlinearie glosse expoundeth Morte spirituali vel corporali Death spirituall or bodily but I preferre the other sense 2. This Law is set downe in generall that whosoever smiteth so that death follow five intendat occidero sive non whether he purposed to kill or not should dye for it but afterward follow certaine exceptions from this Law Oleaster This then is a generall Law that he which killeth should be killed againe Lippom. 3. And this Law is grounded even upon the Law of nature for like as it is agreeable to nature Vt putridum membrum abscindatur ut reliqua conserventur that a rotten member should be cut off that the rest be preserved so a murtherer is to be killed ne plures occidentur lest more should be killed Lippom. This Law is given unto Noah Genes 9. when the world was restored and here it is but repeated and renued Pelarg. 4. The Lawes of other nations herein consent with Moses the Athenians did severely punish murther expelling the murtherer from the Temples of the gods and from all society and colloquy of men till he had
be worshipped as God but onely in knowledge to be like unto God neither can Adam be properly charged with covetousnesse as Hugo S. Vict. doth unlesse it be taken for an immoderate desire of any good thing more than is fit of the other sort is Cajetan who would lessen the womans offence both in the thing desired which was the knowledge of good and evill the externall act in coveting the fruit which was faire to the eye in regard of her sex being a woman and the weaker vessell But this notwithstanding the womans offence in the nature thereof was the greater as before is shewed QVEST. XIII Whether Eve added to the commandement and spake doubtfully Vers. 3. NEither shall ye touch it lest ye dye c. 1. Ab. Ezra noteth that the serpent useth the name Elohim speaking of God not Iehovah because hee knew it not But that is not the reason for the woman useth also the name Elohim who was not ignorant of Iehovah but Satan of purpose forbeareth to use that name Iehovah which is a name of mercy and urgeth in the name Elohim the severity of God Mercer 2. Neither doth the woman adde any thing to Gods precept that they should not touch it but faithfully expoundeth the meaning of the precept some Hebrewes think that Satan took occasion hereby to move the woman to touch the fruit that seeing she died not by touching shee should though the Hebrew particle pen be not alwayes so taken yet it appeareth so to bee used by the woman because Satan hereby taketh occasion to put her out of doubt that shee should not dye at all See Muscul. Iun. though Mercerus herein dissent from them QVEST. XIIII Why Eve gave to her husband Vers. 6. SHe gave to her husband with her c. 1. This sheweth not that Adam was at this time with Eve as some Hebrewes thinke he might come before the tentation was finished The meaning is that he might eat with her that is as she had done 2. Some thinke that before the woman did forbeare to eat of the fruit supposing it was poyson and so present death but the truth is that hitherto she had abstained in obedience to the commandement 3. Neither did she give it to Adam lest if she died he might have taken unto him another woman as some Hebrewes imagine for shee was the onely woman in the world but she was desirous to make her husband partaker of her happinesse as she thought Mercer QVEST. XV. How many wayes the eyes of the body and minde are said to be opened Vers. 7. THeir eyes were opened Their eyes of the body and minde are said divers wayes to bee opened the eyes of the body three wayes 1. When they that are blinde are made to see as Christ caused the blind to see 2. When he that hath his eyes seeth somewhat which he saw not before as Balaam his eyes were opened when hee saw the Angell with a naked sword 3. When they which see discerne that which they perceived not before as the Disciples discerned Christ in the breaking of bread The eyes of the minde are opened likewise three wayes 1. When men are brought from ignorance and darknesse to the knowledge of Christ. Act. 26 18. 2. When men are brought by affliction to know themselves as the prodigall childe is said to come to himselfe Luke 15.17 3. When a mans sinne when it is committed presenteth it selfe as Iudas sinne did when hee had betrayed Christ. Thus the eyes of Adam and Eves minde were opened to see their sinne and the eyes of their body were opened to see and discerne the deformity of those parts which were comely before Muscul. QVEST. XVI How their eyes are said to be opened Vers. 7. THeir eyes were opened and knew that they were naked 1. Not that they were either blinde before for how could Eva have seene the fruit of the tree that it was faire to the eye if shee had beene blinde 2. Neither as Iosephus thinketh lib. 1. antiquit c. 1. by the eating of the forbidden fruit had they gotten a sharper wit and understanding for then the eating thereof had bin a gaine unto them 3. Neither is it so said as R. Salomon conjectureth because now first they began to have knowledge of evill for as they had knowledge of good before so as by the contrary they had the knowledge of evill also but now indeed they know evill by miserable experience 4. But now their eies were opened the eyes of their minde and conscience to see and acknowledge their sinnes and disobedience wherein they were blinded before and to feele the rebellion and disobedience of their members in their disordered and unruly motions which maketh them for shame to cover them which use of vailing and covering the secret parts even nature hath taught the barbarous nations which even in their baths as Augustine writeth will not have their unseemely parts uncovered the like Strabo reporteth of the Indians and Diodorâ—â— Siculus of the Aethiopians that going naked in the rest of their body use to cover their secret parts QVEST. XVII Why they made aprons of fig-leaves ANd they sewed fig-tree leaves 1. Not because the fruit thereof whereof they had tasted was forbidden for they would so much more have abhorred the leaves thereof 2. Neither to betoken the desire of the flesh now procured by sin which they say is provoked by the rubbing of the fig leaves 3. Nor yet as the testimony of repentance because fig leaves doe pricke and sting the flesh 4. Neither yet need wee run to allegories that this covering with leaves or with fruit betokeneth the vaine excuse and defence of sinne 5. But they made them aprons of fig leaves both being fit for their breadth and ready at hand for no other cause than to hide their nakednesse whereof they were now ashamed QVEST. XVIII Why man was created naked NOw if it be further asked why man was created naked I answer 1. with Basil lest his mind might have beene occupied in seeking for outward things and so withdrawne from better meditations God having a purpose to cloath his body with some excellent brightnes such as is in the Angels 2. Or with Ambrose that being not naked and destitute of the ornaments of vertue they lesse needed outward ornaments 3. Whereas clothing serveth for necessity to defend from the cold and for honesty and comelinesse Adam before his fall in neither respect needed cloathing being neither subject to heat or cold nor yet having any uncomelinesse in his members 4. Adde hereunto that whereas other creatures were created with their naturall cloathing birds with feathers beasts with haire and wooll fish with scales man was created naked that hee might exercise his wit and be profitably occupyed in the invention of arts for the necessary use of man QVEST. XIX Why the voyce of the Lord was heard in the coole of the day Vers. 8. THey heard the voyce of the Lord walking
faith Heb. 11.4 3. It should seeme that God by some outward testimony approved Abels sacrifice whether it were by kindling it by fire from heaven as hee did to Moses sacrifice Levi. 9.24 and Elias 1 King 18. as Hierome thinketh and Theodoâ—ion readeth Deui inflammavit c. God set on fire Abels sacrifice or by the rebounding of the flame of Cains sacrifice upon himselfe as the fire of the furnace whereinto the three children were cast slew those that made it Dan. 3.22 It is like that by some visible signe God delivered his acceptance as the Apostle saith God testifying of his gifts Heb. 11.4 Iunius Mercerus and Calvin referre this to Abels prosperous successe but I approve rather the other opinion 4. Ambrose note may well here be received ubi nascuntur hi fratres c. that in the birth of these children the order of nature is observed the eldest is named first ubi exprimitur disciplina vivendi seniori junior antefertur but when mention is made of their religion the yonger is preferred before the elder and first named ex Perer. QVEST. III. Vers. 7. IF thou doe well c. 1. The Septuagint here translate very corruptly as is before shewed which while some of the fathers followed they did weary themselves with many interpretations Ambrose saith he divided not aright quia ante omnia Deo debuit offerre primitias because hee offered not the first fruits unto God but kept them to himselfe be quiet that is erubesce be ashamed of thy sin Chrysâ—stome expoundeth it of Cains intention that it was not good and be quiet that is tranquilitatem facito cogitationum appease thy thoughts and proceed not to adde sin unto sin against thy brother Augustine non recte dividendo i. non rectevivendo he divided not aright because he offered a good sacrifice in it selfe leading an evill life quiesce i. manus á scelere contine be quiet keep thy hands from mischiefe Thus while they justifie a corrupt translation if thou divide not aright which the Hebrew hath not they are divided among themselves the sense is evident that if he did well upon his repentance he should finde forgivenesse if not sinne lay at the doore both inwardly gnawing upon his conscience and outwardly drawing speedy punishment To lye at the doore sheweth that the punishment of sinne is ready at hand so that it cannot properly bee referred to the day of judgement as the Chalde paraphrast which is prolonged and deferred QVEST. IIII. How Abels desire was subject to Christ. VNto thee his desire shall be subject Which is not understood of sinne as Ruperâ—us that sinne while it is in the desire and not effected a man may subdue it as Olâ—aster because the punishment of sin committed hath a desire to lay hold of the offender as Ambrose expoundeth the turning thereof shall bee toward thee in te revertetur crimen quod à te â—â—pit the sinne returneth upon thee where it began And so Augustine that then a man hath dominion over sinne when non defendendo sibi praeposuerit sed penitendo subjecerit he doth not advance it by defence but subjecteth it by repentance But this clause as Chrysosostome well taketh it is understood of Abels subjection to his brother as the elder post peccatiam hoc permitto ut primigâ—nitura privilegiâ—â— gandeas though thou hast sinned I deprived thee not of the privilege of thy birthright and so the Lord would appease the wrath of Cain towards his brother by shewing his ready and willing subjection unto his elder brother both by the law of nature and his owne ready disposition Iun. Mercerus with the rest expoundeth it of sin but the other exposition is more proper QVEST. V. Of the talke betweene Cain and Abel Vers. 8. THen Cain spake to his brother Abel .1 It is superfluous to inquire what Cain said to Abel the Septuagint and the vulgar latine doe make these to be his words Let us goe into the field but they are added to the text Hierome thinketh he rehearsed those words which God before spake to Cain the paraphrast of Hierusalem supposeth this to have beene the talke that Cain affirmed there was no Judge that governed the world nor no other life but this nor reward for the righteous or punishment for the wicked because his oblation was not accepted as well as his brothers Abel did hold the contrary some thinke that Cain provoked Abel with angry and furious words into the field but then it is not like that Abel would have gone with him but it is more probable that Cain dissembled and spake friendly to his brother till he had him in the field where seeing they were alone he might execute his wicked purpose QVEST. VI. How Cain killed Abel 2. AS touching the manner of death it is not like as the Hebrewes imagine that Cain worried Abel with his teeth it was such a death whereby Abels bloud was abundantly shed and that in many places for the word is in the plurall number vox sanguinum the voyce of his blouds so that it is like to have beene done with bats or stones or by some such meanes and when he had slaine his brother he buried and hid his body because the Lord asked him where his brother was Pererius But the Hebrewes conceit because it is said that Cain rose against Abel that Cain was first downe and then rose againe hath no ground QVEST. VII The sinne and punishment of Cain Vers. 9. 1. COncerning Cains sin hee sheweth himselfe a lyer in saying I know not wicked and prophane in thinking that he could hide his sin from God unjust in denying to be his brothers keeper or that hee ought to have any care of him obstinate and desperate in not confessing his sinne but stubburnly complaining of the greatnesse of his punishment 2. Hee sustaineth a threefold punishment he is cursed in his soule a vagabond in his body unprosperous in his labours the earth should not yeeld her fruit thus as the Devill was cursed so Cain is the Devils minister to Adam God said not cursed art thou but cursed is the earth for thy sake Genes 3.17 and as Cain for slaying righteous Abel is made a runnagate so the Iewes for shedding the bloud of Christ the most innocent Lamb of God are vagabonds to this day over the face of the earth QVEST. VIII Whether Cain confessed his sinne Vers. 13. MY sinne or punishment is greater this was no confession of his sinne as Chrysostome thinketh sufficiens confessio sed intempestiva a sufficient confession but unseasonable because God had given sentence upon Cain and therefore his confession came too late for no confession in this life is unseasonable neither doth Cain complaine of the greatnesse of his sinne as some translators have it but rather of the greatnesse of his extreme punishment because he feared lest every man might have liberty to kill him as he himselfe expoundeth
〈◊〉 〈◊〉 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 an
said of all the Patriarkes beside that they begat sonnes and daughters beside those which are expressed no such thing is mentioned of Noah that beside these three he begat sonnes and daughters and the Septuagint read Noah begat three sonnes c. insinuating in so reading their opinion that these were all their sonnes yet it is evident Genes 6.9 That these were all Noahs seed the words are these are the generation of Noah Noah begat three sonnes c. 3. I rather thinke not that either Noah deferred his marriage till hee was 500. yeeres old or that hee being married abstained from the company of his wife all that time but that God so disposed seeing he purposed to save Noah and all his sonnes from the floud that Noah did not so abound with posterity as his fathers before him lest they also should have followed the wickednesse of that age and so perish with the rest the Lord saw that there might bee sufficient for the replenishing of the world againe and it was more to Gods glory to increase the world afterward by so small a number QVEST. VII Wherein Noah was a comfort to his parents 7. Vers. 29. THis same shall comfort us concerning the workes and sorrow of our hands 1. Not because the course of sinne should be stopped and the grievous workes of sinners stayed by the destructions in the floud as Chrysostome 2. Or because Noah found out the use of the plow whereby the earth was tilled with more ease as R. Solomon 3. or for that the use of flesh was graunted to Noah after the floud as some thinke 4. Nor yet onely for that the seminary of the world was preserved in Noahs arke which otherwise should have perished 5. Nor yet onely because God renewed his covenant with Noah promising that the world should never be destroyed with waters againe 6. But the chiefe scope of this prophesie hath relation to Christ in whom we finde true rest to our soules and who hath delivered us from the curse Galath 3.10 who was prefigured in Noah and his baptisme wherein is exhibited the remission of sinnes shadowed forth in Noahs arke as the Apostle sheweth 1 Peter 3.22 4. Places of doctrine 1. Doct. Originall sinne by propagation not imitation 1. vers 3. IN that Adam begat a sonne in the likenesse of his owne image which before is interpreted of originall corruption the heresie of the Pelagians is confuted who denied any such originall sinne or depravation of nature to be in infants by propagation from their parents but that it commeth onely by a corrupt imitation this was the heresie of the old Pelagians who affirmed Peccatum prima transgressionis in alios homines non propagations sed imitatione transisset that the sinne of the first transgression passeth unto other men not by propagation but imitation which heresie seemeth to have beene revived by Catherinus a Popish writer who denieth that the sinne of Adam is propagated or transfused to his posterity But the Scripture evidently overthroweth this assertion David confesseth hee was conceived in sinne Psal. 51.5 the Apostle saith That death went â—ver all in as much as all have sinned children then if they had not sinne should not die and here Seth is begotten in his fathers image 2. Doct. Originall sinne not a substance 2. THeir opinion is confuted that hold originall sinne to be a substance for like as the image of God wherein Adam was created was not the substance of the soule but the quality as the Apostle expoundeth which consist in holinesse and righteousnesse Ephes. 4.24 so the image of Adams corrupt nature consisteth in the contrary qualities of impurity and injustice 3. Doct. The state of originall sinne in soule 3. THe opinion of Papists is refuted who affirme that this originall corruption hath the seat and place in the flesh not in the soule for this image of corruption was in Adams soule and therefore the Apostle saith he renewed in the spirit of our mindes Ephes. 4 24. and put off the old man c. and put on the new which is renewed in knowledge after the image of him that created him Coloss. 3.10 there the corrupt image of Adam succeeded where Gods image is decayed which was in the soule for there the place of knowledge is 5. Places of confutation 1. Confut. Henoch was no licentious liver at any time IN that vers 21. after the generation Henoch is said to walke with God and not before Procopius Gazeus thinketh that Henoch was before a wicked liver but after repented But the contrary is â—vident in that it pleased God with such extraordinarie favour to take Henoch out of the world that he saw no death that he was as a shining starre for vertue and holinesse in that age 2. Confut. Henoch died not WHereas vers 23. it is said all the dayes of Henoch were 365. Albâ—n Ezra with other Hebrewes thinke that Henoch died for if he were still alive these should not be all his dayes Cont. 1. The Scripture maketh mention onely of the yeares of his life upon earth his yeares with God are not to bee accounted among men as the Apostle saith of Christ who in the dayes of his flesh Heb. 5.7 he is now in his flesh in heaven but these are counted the dayes of his flesh when he walked in his flesh among men 2. The Apostle evidently witnesseth that Henoch was taken away that he should not see death Heb. 11.5 he therefore died not 3. Confut. Henoch not alive in his flesh BEcause it is said that God tooke away or translated Henoch the Popish writers doe imagine that Henoch is yet alive in his flesh in Paradise together with Elias Contra. seeing that Elias is said to bee taken up into heaven or that he went into heaven 2 King 2.11 where Henoch also walked with God we cannot beleeve that they entred heaven in their whole humanity but that prerogative was to be reserved for Christ seeing the Apostle saith that he hath prepared a now and living way into the holy place for us by his vaile that is his flesh Heb. 10.20 Christs flesh therefore must make a way into heaven before any mans flesh beside can enter 4. Confut. Henoch not in the terestriall Paradise BUt because they also affirme that Henoch liveth in his flesh not in heaven but in the terestriall Paradise and it is against the faith as some of them say to thinke otherwise the vanity of this opinion shall easily appeare 1. Because the Scripture saith that every thing was destroyed upon the face of the earth and onely eight persons were saved in the Arke therefore Henoch if he had beene upon the earth must have perished 2. The waters prevailed fifteene cubits over the highest mountaine Genes 7.20 therefore the earthly Paradise must needs also have beene ouerflowne and destroyed 3. If they answer that Paradise might be hemmed in with the water which might stand as a wall round about it
the eldest sonne of Noah must be an hundred and two yeare old it remaineth then that Iapheth was the eldest Sem the next C ham the youngest Mercer Iunius But Sem is named first because of his prerogative as Isaach before Ismael and Iacob is set before Esau. Cajetanus to make his opinion good is forced to say that Sem might be an hundred and two years old when he begat Arphacsad and Pererius is also driven to this shift to say that Noah might not be five hundred yeare old precâ—sely but five hundred and two both which evasions are manifestly contrary and repugnant to the text as hath beene shewed QVEST. XXVI Of the sonnes of Sem. Vers. 22. THe sonnes of Sem Elam Ashur c. Elam from whence came the Elamites or Persians Iosephus Hieron as Susan the head City of Persia was in the Province of Elam Dan. 8.2 2. Ashur gave the name to Assyria 3. Arphacsad of whom the Chasdim that is the Chaldeans Pererius derideth this derivation and yet bringeth no other in stead thereof hence was named the Countrey Arphaxitis in Assyria Mercer 4. Lud the founder of the Lydians in Asia minor of the which Country rich Croesus was King there was another Lud one of the sonnes of Misraim father of the Lydians in Africa as is shewed before quest 20. 5. Aram of whom came the Aramites or Syrians whereof it is that the Scythians after their returne out of Asia and Syria were called Aramai Aramites Plin. lib. 6. cap. 17. This Country of Aram or Syria was divided into sundry regions as the Scriptures make mention of Aram of Damascus 1 Chron. 18.6 of Aram Maharaim that is of the flouds Aram Maachah 1 Chron. 19.6 Padan Ara Gen. 28.6 QVEST. XXVII The sonnes of Aram. Vers. 23. THe sonnes of Aram c. 1. Vz or Huz the founder of the region Trachonitis Iosephus Hier whose posterity inhabited the land of Vz Iobs Countrey Iob 1.1 which belonged to Idumaea Ierem. Lament 4.22 the Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hausitis 2. Chul which Iosephus and Hierome take for Armenia but it is rather the region Palmyrâ—nâ— where Ptolimie placeth the Towne Cholle 3. Gether which Iosephus taketh for the Bactrians Hierome for the Carians or Acarnanians but it is most like to bee the middle part of Syria about Cassiotis where Ptolome findeth the Towne Gindarus whence are the people Gindareni Plin. lib. 5. c. 23. which may very well be derived of Gether by an epenthesis the interlacing of u. 4. Mesch Hierome saith they are the Mocones Moenians Iosephus the Mesanci now the Inhabitants of Pasinum in Susianna Iunius taketh it for that Countrey that lieth betweene Cilicia and Mesopotamia and that part of the hill Amanus which they call Masium which may very well take beginning of Mesch Luther thinketh that the region Massa in India tooke denomination from hence QVEST. XXVIII Of Heber whether the Hebrewes were named of him Vers. 25. VNto Heber were borne two sonnes Hence it appeareth that of this Heber were the Israelites called Hebrewes and not as some thinke were they so called of Abrahams passage or comming over the River Euphrates and dwelling on this side because the Hebrew gnabbar signifieth a passage or going over Hence also of this Heber the Hebrew language is named which continued in Hebers stocke in the division of languages Mercer QVEST. XXIX Of Phaleg Whether the division of tongues happened in his time THe name of the one was Phaleg for in his dayes was the earth divided Phaleg signifieth to divide 1. Some thinke that this name was given to Phaleg at his birth by way of prophesie and that the division of tongues happened in the end of Phalegs age who lived 239. yeares and was borne ann 103. after the floud so that this fell not out in their opinion till 340. yeares after the floud some ten yeares before Noahs death who lived 350. yeares after the floud of this opinion seemeth Hierome to be Tostatus Lyranus and divers other Hebrewes But this is not like that the divisions of tongues fell out so long after in the end of Pelegs dayes for why should it be said that in his dayes rather than of Reu or Serug or of the rest that the earth was divided for all these Reu Serug Nahor Terah were borne before Peleg died And againe whereas most of the Inhabitants of the world dwelt together before the building of the Tower of Babel and all concurred to set forward that worke it could not possible bee if this happened 340. yeare after the floud when the world must needs have beene exceedingly increased that such a multitude of people could either dwell together or assemble into one place to intend one worke 2. Mercerus judgement is that this division of tongues fell not out either in the birth or end of Peleg but about the hundred yeare or middle part of his age some 200. yeares after the floud because of Iocktans sonnes And although Reu and Serug might be then borne yet Moses rehearseth them not here because they were all of one family and language But if this be admitted the reason doth not appeare why this division should be said to be in Pelegs dayes rather than of the other fathers who were then alive but were not at that time borne as Peleg was 3. I rather approve therefore Augustines opinion to the which learned Iunius and Pererius subscribe that this division was made at the birth of Peleg about 100. yeares after the floud The onely doubt is that because Iocktan the younger brother of Peleg had 13. sonnes which all are supposed to have beene men growne and their languages divided at the building of the Tower of Babel this should seeme not to be done at the birth of Peleg Augustines answer here is not sufficient that Iocktan was elder than Peleg for if this were granted yet Iocktan could not bee many yeares borne before Peleg whom Heber begat at 30. yeares but for Iocktan to have 13. sons men of years when Peleg was a childe would require the oddes at the least of forty or fifty yeares Wherefore the better answer is that it is not necessary to thinke that all those sonnes of Iocktan should have their tongues divided but that most of them kept the tongue of Heber as the eleven sonnes of Canaan spake all the Canaanitish tongue And hereof it is that the posterity of Heber who consented not to that wicked enterprise at Babel were not punished with division of tongues nor dispersed into remote Countries as the rest but dwelt all toward the East Neither is it to be supposed that all Iocktans sonnes were borne before the building of the Tower seeing Moses stayeth in Peleg but he setteth downe all Iocktans sonnes at once that hee might proceed afterward in the righteous line without interruption QVEST. XXX Of the sonnes of Iocktan Vers. 26. THen Iocktan c. Concerning these thirteene sonnes
in Abraham Vers. 8. WHereby shall I know c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting 1. For the Apostle saith he was not weak in faith Rom 4.19 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels it is not like hee doubted of the lesse namely of possessing that countrey 3. Neither would the spirit of God have given such a commendation of Abrahams faith that it was imputed for righteousnesse if he had wavered or doubted 1. Some therefore thinke that Abraham asked a signe not for himselfe but in regard of his posterity that they might have some assurance of the inheriting of that land sic Rupertus Cajetan 2. Some thinke that Abraham doubted not of the promise but of the manner whether it were absolute or conditionall for it was both to possesse the land was an absolute promise but to inherit it for ever was tied to the condition of obedience 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land as though the merit of his sacrifice brought him thither 4. But others doe better touch this point that Abraham only for the better confirmation of his faith desireth to be instructed concerning the manner and of the time when it should be fulfilled as Mary moved the like question how shall this be Luke 1. Augustine and so accordingly the Lord afterward setteth downe the time after 400. yeares Theodoret And this is rather a signe of Abrahams faith then a note of incredulity in asking this question for the wicked and unbeleevers at the first reject Gods promises the faithfull desire more to be confirmed Calvin 5. Farther we must observe that there were speciall motions in the Saints which are not now to be drawne into example as Gedeon and Ezechias asked signes Iud 6.37 2 King 20.18 Calvin and so Aquinas saith well Abraham petiâ—t signum ex instinctu divino Abraham asked a signe of a divine instinct QVEST. XII Why Abraham tooke of three kinds of beasts Vers. 9. TAke me an heifer of three yeere old c. So it is to be read rather with Aben Ezra than three heifers as the Chalde readeth I will let passe the allegories and mysticall significations which are diversly gathered upon these words 1. Some by the beasts which were divided understand the evils and afflictions which happened to Abrahams posterity by the birds not divided their deliverance and prosperity 2 Philo thinketh that these three kindes are taken for sacrifice the heifer goat ramme because of their meeknesse and tamenesse which suffer themselves in great heards to be driven by a child and for that they are profitable for labour for food for clothing 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues by the heifer his labour and patience by the sheepe his innocency by the turtle his continency by the dove his meeknesse 4. In that three sorts of beasts were taken some understand the three generations while the people were oppressed by the turtle the fourth generation when they came forth into the wildernesse Theodoret some the renewing of the covenant with the three Patriarkes Abraham Isaak Iacob or the three kinds of government among the Israelites of Judges Kings High-priests Perer. Some the three seasons from Adam to Noah from Noah to Abraham from Abraham to David Augustine 5. By the dividing of the beasts and the not dividing of the fowles some understand by the first the afflictions of the people when the children should be separated from their parents by the other their deliverance some by the first insinuate such as were carnall among the people by the other such as were spirituall Augustine 6. By the lighting of the fowles upon the dead carcases which Abraham drove away some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them but that God disappointed them some the assaults of evill spirits upon carnall men Augustine some the wandring thoughts that seaze upon our praiers spirituall sacrifices Gregorie 7. By the seâ—ting of the sunne v. 17. some vnderstand the death of Ioseph when the affliction of the Hebrewes began some the end of the world when the greatest persecution should be and by the smoaking fire brand the end of the world and fierie iudgement Augustine But wee need not thus hunt for allegories which are not only mens devises as it may appeare by the uncertainty and variety thereof Sundry men as their fancies lead them doe invent sundry allegories It shall only suffice us to know that God appointeth these kinds to be offred partly for sacrifice as Iosephus partly to be as signes of the covenant which the Lord maketh with Abraham and as Chrysostome well noteth because it was the manner of men when they made a solemne covenant to cut a calfe in twaine and to walke betweene the parts thereof Ierem. 34.18 wishing the like to themselves if they breake the covenant the Lord vouchsafeth to observe the same manner QVEST. XIII Of the divers kinds of trances Vers. 12. AN heavy sleepe or trance Philo noteth foure kinds of trances or ecstasis in the Scripture 1. Madnesse or phrensie that commeth of some distemperature Deut. 28.28 The Lord shall smite thee with madnesse and blindnesse and astonishing of heart 2. Astonishment of the minde upon some sudden and strange accident as Isaak was astonished at Esaus comming in after Iacob Gen. 27.33 3 The quiet rest and contemplation of the soule as when the Lord cast Adam into a sleepe Gen. 2.4 When as the soule is ravished with some divine inspiration and revelation as Peter was Act. 10 QVEST. XIV The time of the dwelling of Israel in Aegypt Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares 1. First it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares of which opinion is Genebrard For from Caath who went downe into Aegypt with Iacob Gen. 47. and lived in all 133. Exod. 6. who begat Amram who lived ann 137. the father of Moses who was 80. yeare old when Israel came out of Aegypt there are not above 350. yeares from which some must bee detracted wherein the fathers and their children lived together 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome or 210. as Lyranâ—â— but 215. yeares as it may be thus gathered S. Paul from the promise first made to Abraham to the giving of the law in the first yeare of the going forth of Israel out of Aegypt reckoneth 430. yeares Galat. 3.17 of this summe 215. yeares were run when Iacob went downe into Aegypt from the time of the promise in the 75. yeare of Abrahams age till Isaaks birth in the 100. yeare Gen. 22.22.5 are 25. yeares from Isaaks birth to Iacobs are
into Mesopotamia H.S.B. Aram Naharaim G.P. Syria betweene the flouds T. v. 13. Behold I stood c. S. I stand cater v. 14. Till they leave drinking S. the rest have not this clause v. 15. Before he had left speaking in his minde S. within himselfe H. before he had left speaking caeter v. 22. He put a jewell upon her nose T. an abillement G. he tooke a golden earing caet heb nezem a jewell an earing two earings of the weight of a drachma or halfe a sickle S. weighing two sicles H. a sicle C. halfe a sicle B.G.P.T. beehang halfe c. v. 23. Water to wash the feet of the Camels and the men H. to wash his feet and the mens that came with him caet v. 33. And they set before him bread to eat S. bread was set in his sight H. they set mans meat before him C.B.G. they set before him to eat T. he v. 41. Free from this oath B.G. from the curse cat alah to sweare to curse v. 40. The Lord to whom I am pleasing S. in whose sight I serve C. walke caeter v. 43. The daughters of the men of the City came forth to draw water S. a virgin commeth forth to draw water caeter v. 47. I put an earing about her S. I hanged an earing upon her face C.H.B. an abiliment upon her face G. upon her nose T.P. aph the nose the face v. 50. We cannot beside his pleasure speake any thing with thee H. speake either evill or good caet v. 54. They tarried there H. they slept S.C. they tarried all night caet lun to lodge all night 55. About ten moneths C. ten dayes cat jamim 57. Let us know her minde H. heare what she saith C. aske of her mouth caet 59. Her substance S. her nurse caet menecheth a nurse of jannach to give sucke v. 61. Making haste he returned to his master He tooke Rebecca and departed cat v. 62. Isaack walked by the desart neare to the Well of vision S. came from the Well where the Angell of life had appeared C. the Well of the living and seeing not H.B. from Beer lahairo G. the Well of Lahairo Tr. P. v. 63. To meditate H. to be exercised S. to pray cat suach to meditate to pray v. 67. Isaack entred into the house of his mother S. brought her into the tent of Sarah his mother caeter And he saw and beheld her works were right as the works of Sarah his mother C. this clause is not in the Hebrew 67. He loved her so much that he tempered the griefe which hapned by the death of his mother H. Isaack comforted himselfe after the death of his mother 3. The explanation of doubtfull questions QUEST I. Why Abraham is said to be old Vers. 1. NOw Abraham was old 1. Neither is the conjecture of some Hebrewes to be received that thinke because Abraham was said to be old at an hundred yeares Gen. 18.11 that even then Abraham gave this charge to his servant to provide Isaack a wife but he deferred the execution of it till now when Isaack was of ripe yeares for it is evident vers 10. that the execution of this charge followed immediately upon the giving thereof Mercer 2. Neither need we with Rupertus to make an allegorie of Abrahams old age that he is said to be old perfectione fidei in the perfection of faith but he is called old and the first so named in Scripture not in respect of those long lived Patriarks but in comparison of that age wherein he lived 3. Abraham was now 140. yeares old not 137. as Lyppoman conjectureth for Isaack was now 40. yeares old when he married Rebecca Gen. 25.20 who was borne when Abraham was in his hundred yeare Perer. QUEST II. Wherein Abraham was so exceedingly blessed THe Lord had blessed Abraham in all things c. The word is bacol which some of the Hebrewes dreame to have beene Abrahams daughter but this is great boldnesse to affirme that which the Scripture is silent in and if Abraham had received a daughter by Sarah as well as a sonne he would have beene no lesse carefull to have bestowed her in marriage than he was for Isaack Mercer 2. Abraham was principally blessed in foure things in his old age vers 1. in his great substance vers 35. in his issue vers 16. and in the victory of his enemies Perer. QUEST III. Why Abraham sendeth his servant and who his servant was Vers. 2. ABraham said to the eldest servant of his house c. 1. This servant is thought to be Eliezar of Damascus which had the government of his house of whom mention was made before chap. 15. 2. Who is thought being now very old to have come with Abraham into the land of Canaan 65. yeares before and to have knowne all Abrahams kindâ—ed Cajetan 3. Abraham sendeth not Isaack who then of 40. yeares might be judged as one of 25. now lest the Canaanites might have abused his flexible youth and therefore he committeth this businesse to his grave and prudent servant QUEST IV. Of the putting the hand under the thigh Vers. 2. PVt now thy hand under my thigh 1. This was neither the generall custome of those times as Chrysostome thinketh for neither Abimelech with Abraham Gen. 20. nor afterwards with Isaack Gen. 26. and Laban with Iacob making a covenant Gen. 32. and one swearing to another doe use this ceremonie which sheweth it to have beene no generall custome 2. Neither was this custome derived from the Indians as Aben Ezra who in honour of Bacchus who is fabled to have come forth of Iupiters thigh and for reverence unto the instruments of generation which they worshipped under the name of Priapus did use in taking of an oath to put their hand under the thigh for neither Abraham would have imitated such an idolatrous usage and Dionysius called Bacchus is found to have beene long after Abraham in the time of Iosua 3. Neither is it sufficient to say that this manner was used to signifie the firmnesse of an oath because the thighs are as the pillars of the body Oleaster for the strength of man as well consisteth in his armes and legges 4. Nor yet was this a token of subjection onely and superiority for Ioseph a Prince in Egypt putteth his hand under his fathers thigh Gen. 47.29 5. But either we must say with Hierome that this usage was retained for the honour of circumcision which was performed in the parts next adjoyning 6. Or with Ambrose and Augustine we understand a mystery in this ceremony because Christ was to come in that flesh Quae de illa femore propaganda erat Which should be propagated out of that thigh QUEST V. Of the divers kindes of adjuring Vers. 3. I Will make thee sweare or adjure thee c. This word to adjure one is taken two waves in Scripture either actively when we by the reverence of the divine Majestie
said to have slept with his fathers 2 King 16.20 Mercer For if it were no more but thus to be gathered to his fathers that is to die and be buried the same was said before and such repetition of the same thing might be thought needlesse 6. Wherefore beside this sense this phrase doth further shew the divers state of the soule after this life that both Abraham had his people the just and righteous to whom he was gathered as also Ismael his that the soules which goe hence are not solitary and alone but goe as it were from one people to another from one city to another Luther Calvin Perer. QUEST XVI Why Ismael is joyned with Isaack in the buriall of his father Vers. 9. HIs sonne Isaack and Ismael buried him c. 1. Isaack is set before Ismael not as though he had repented him of his presumption against Isaack and gave him the prioritie as the Hebrewes imagine but Isaack is preferred before Ismael for the dignity of his prerogative 2. Neither doth this shew that Abraham had called Ismael home againe after he was cast out for that had beene against the counsell of God that the bond-woman with her sonne should bee cast out 3. But it is like that Abraham being sicke and wearing away sent for Ismael dwelling not farre off and reconciled him and Isaack Mercer QUEST XVII How Isaack was blessed after Abrahams death Vers. 11. AFter the death of Abraham God blessed Isaack c. 1. We refuse here the fond conceit of the Hebrewes that Abraham blessed not Isaack because of Esau which should come of him and therefore God and not Abraham is said to blesse Isaack for although no expresse mention be made of Abrahams blessing Isaack it is not to bee thought that Abraham omitted it and seeing God blessed Isaack Abraham had no reason to withhold his blessing 3. This blessing of Isaack was rather spirituall than temporall for Isaack was married twenty yeareâ— before he saw his posterity or had any children borne whereas Ismael begat twelve Dukes Isaack therefore with patience expected Gods promise and blessing upon him Mer. 3. We see here also performed that promise of God I will be thy God and the God of thy seed for Isaack is blessed after Abrahams death Marâ—â—ret QUEST XVIII Of the dwelling of Ismaels sonnes Vers. 13. THese are the names of the sonnes of Ismael c. Nebaioth of whom came the Nabathaei in Arabia Petraea and Napathaei in Arabia foelix or the happie of Kedar the Kedarens as Lampridius or Cedraei as Plinie calleth them in Arabia petraea of Adbeel the Adubeni or Agubeni with Ptolomy in Arabia the happy of Mibsam the Mnasemanenses in Arabia the happie of Mishma the Raabeni in Arabia the desart where Ptolomie placeth the towne Zagmais of Dumah the Dumaei betweene the Adubenes and Raabenes where is the towne Dumetha of Massa the Masani neare to the Raabenes of Chadar the Athritaei of Thema the Themanei in Arabia foelix where is the towne Thema of Iethur the Itureans in Coelae-Syria of Naphish the Nubaei Arabians neare to the mount Libanus of Kedma the Cadmonaei called Esites because they worshipped fire by the corrupt use of the Hebrew word ish fire ex Iâ—niâ— QUEST XIX The Massorites curious observation Vers. 14. MIsma Dumah Masha 1. Of Dumah and Masha mention is made Isay 21.11 where some translate masha burden in the same place also Thema is mentioned verse 14. another of the sonnes of Ismael here rehearsed 2. The Massorites doe note that this is one of the 14. verses through the whole Bible that consisteth of three words Mercer 3. And further they observe that these three names the first derived of shamang to heare the second of dum which is to keepe silence the third of nasha to beare doe signifie the three principall things that make a quiet and good life to heare to keepe silence to beare but these notes are too curious Mercer QUEST XX. Why mention is made of Ismaels age Vers. 17. THere are the yeares of the life of Ismael 137. yeares The Hebrewes thinke that Ismael a wicked mans age is recorded for this end that we may have a perfect account of Iacobs yeares for if Ismael died the same yeare that Iacob went from his father unlesse he be supposed to have hidden himselfe 14. yeares in Hebers house before he came to Laban as the Hebrewes thinke which is not like he shall want 14. yeares of his age as they further gather thus Iacob was 63. yeares old when he fled from his fathers house because of Esau his father being then 123. years old and Ismael 137 14. yeare elder than Isaack then he served 14. yeare before Iosephs birth Ioseph was 30. yeare old when he stood before Pharao then followed 7. yeares of plenty and two yeares of dearth when Iacob went downe to Egypt all maketh but 116. yeare But Iacob then confesseth when hee appeared before Pharao to bee 130. yeare old the 14. yeares wanting they imagine Iacob to have spent in Hebers house But this computation of the Hebrewes faileth many waies 1. Heber was dead long before Iacobs 60. yeare he died some 4. yeares after Abraham in the 19. yeare of Iacobs age as may be gathered thus Heber was borne 67. yeares after the flood Gen. 11. v. 10. to 15. and lived 464. yeares which make together 531. yeares after the flood and Abraham died 527. yeares after the flood as is before shewed quest 11. 2. It is also an uncertaine conjecture that Ismael died the same yeare that Iacob went toward Mesopotamia neither can it be proved 3. These 14. yeares may be otherwise supplied if we say that Iacob might be 14. yeares in Labans house before he served for his wives Mercer or which is the more likely that Iacob was 77. yeares old before he went out of his fathers house Concent 4. Therefore for this cause is mention made of Ismaels age who is the onely evill man whose whole age is recorded in Scripture but to shew the fulfilling of Gods promise who condescended to Abrahams request that Ismael might live in Gods sight Genes 17.18 for so the Lord endued him with long life and blessed him with much prosperity and an honourable issue QUEST XXI How Ismael is said to dwell in the presence of his brethren Vers. 18. ANd they dwelt from Havilah to Shur c. And he lay or his lot fell before all his brethren 1. The meaning is not that Ismael did issue out or fall upon all his brethren as the word Naphal signifieth whereof commeth the word Nephilim Giants Muscul. 2. Neither that hee full that is died Aben Ezra 3. Or that he died before his brethren that is his sonnes in a full age Lyran. 4. Or that he died before his brethren as though his life was shorter than of the rest 5. But either it may be expounded his lot fell Iun. or if this seeme to be coact as Calvin
thinketh the word also signifieth to he Iud. 7.12 so that this is the sense that he lay that is dwelt as the Septuagint and Chalde translate before his brethren that is he bordered upon them his brethren the sonnes of Keturah not he onely in person but his posterity inhabiting this large countrey whereof the desart of Sur was the bounds on the south the land of Chavilah not that in India but another in Arabia where the Geographers place the Chaulateans on the East Assiria on the North so that this sheweth the accomplishment of that prophecie Gen. 16.12 he shall dwell in the presence of all his brethren Mercer Iun. QUEST XX. Why Isaack is againe said to be the sonne of Abraham Vers. 19. THese are the generations of Isaack Abrahams sonne c. 1. Although the birth of Iacob and Esau was long before Ismaels death for at that time Ismael was but 74. yeares old 14. yeare elder than Isaack who was 60. at the birth of his children but Ismael lived in all 137. yeare yet Moses finisheth and knitteth up briefly the story of Ismael because he maketh haste to set downe the story of Isaack and Iacob the Patriarkes of the Church and people of God 2. Yet hee dwelleth not long in the history of Isaack handling the life and acts of Iacob in the most part of this booke behinde and as it may appeare for these reasons 1. Because all the children of Iacob the twelve Patriarkes were founders of the visible Church whereas Esau came of Isaack 2. For that greater variety of temptations and changes happened to Iacob than to Isaack wherein he shewed experiment of his vertue 3. More excellent visions were manifested to Iacob than to Isaack six in all Genes 28.2 Genes 31.3 cap. 32.4 and 5. chap. 35.6 Gen. 46. whereas two onely were revealed to Isaack expressed c. 26. ex Perer. 3. Isaack is here againe called the sonne of Abraham not because some sorcerers of that time held him to be Abimelechs sonne and therefore to put the matter out of doubt hee is againe repeated to be Abrahams sonne thus the Hebrews conjecture but because Genealogers must beginne from the first famous author or father Moses beginneth with Abraham to whom such large promises were made concerning his seed QUEST XXI Why Isaack staid three yeares after Sarahs death for Rebecca Vers. 20. ISaack was 40. yeare old when he tooke Rebecca to wife c. 1. The Hebrewes doe but fable that Rebecca was borne about Sarahs death and that Isaack stayed for her 3. yeares after for though the report of Rebecâ—a her birth about that time came to Abraham Gen. 22. yet then it was not done and if Rebecca had beene then borne Isaack must have stayed longer for her than 3. yeares Rasi thinketh Rebecca was then 10. yeare old and that Isaack stayed for her three years more but it is more like that she was then 30. yeares of age ten yeares younger than Isaack as Sarah was to Abraham Mercer 2. Rupertus allegorie also is but forced that as Sarah died 3. yeares before the marriage of Isaack and Rebecca so from the baptisme of Christ three yeares before his passion the law began to die 3. Mention is here made of Bethuel and Laban to shew the grace of God toward Rebecca that was a rose between two thornes having a superstitious both father and brother Muscul. as also Laban is brought in to make a way for the storie following whose daughters Iacob married Iun. QUEST XXII Whence Mesopotamia was called Padan Vers. 20. OF Padan Aram. This was not the name of a city but a country for the name of Laban and Bethuels city was Charran 1. It was not called Padan Aram that is the region or countrey of Aram. 2. Neither because Padan in the Syrian tongue signifieth a paire is it so called because there were two countreys of Syria or Aram Aram Soba and Aram Naharaim or Mesopotamia and the name of Padan to be given to Mesopotamia as the chiefe 3. But a part of Mesopotamia was so called because of two floods which parted and divided the river Chaborah and Euphrates a monument of this name Padan appeareth in the name Aphadans given unto two townes one situate by Euphrates the other by the river Chabora Iunius ex Ptolem. QUEST XXIII Wherefore barren women were the mothers of the Church Vers. 21. BEcause she was barren We finde in Scripture that many excellent women appointed to be the mothers of holy men were barren as Sara Rebecca Rachel Anna the mother of Samuel Elizabeth the mother of Iohn Baptist the reasons are yeelded to be these 1. That we might know genus Israeliticum non naturali successione sed gratia esse multiplicatum that the Israelites were multiplied not by naturall succession but by grace Theodoret. qu. 74. in Genes 2. Vt ex mirabili partu sterilium foemmarum praestrueretur fides partus virginis that by the miraculous bearing of barren women a way mihgt be made to beleeve the birth of a virgin Chrysost. hom 49. in Genes 3. This was also done ad consolaâ—dos autmos sterilium conjugum to comfort the minds of barren couples Chrysost. ibid. 4 It might be that God would qualifie the excesse of Isaacks love by this meanes Calvin QUEST XXIV Why and how long Isaack prayed for his wife Vers. 21. ISaack prayed to the Lord for his wife 1. He knew that the impediment was in his wife and not in himselfe because of Gods promise made to Abraham Gen. 21.17 I will greatly multiplie thy seed and therefore he prayeth for Rebecca 2. It is not like that hee continued in this prayer twenty yeares so long as Rebecca was barren as Chrysostome thinketh hom 49. in Gen. for some experience Isaack first had of her barrennesse which could not be immediately after their marriage 3. Neither as Rasi did hee expect ten yeares as Abraham so long tooke triall of Sarah before hee tooke Hagar and hereupon the Hebrewes after ten yeares triall of barrennesse doe take liberty to repudiate their wives for the ten yeares after the which Sarah gave Hagar to Abraham are to be counted not from their marriage but from their comming into Canaan 4. The time therefore cannot be presently set how many yeares Isaack continued praying for his wife but it is like he continued and waited in prayer for so the word gnathar here used signifieth to frequent and multiply prayer 5. And where the word is nocach he prayed in respect or toward his wife we need neither to understand his wife alway to be present when he prayed or that they prayed together one in one corner the other in another as the Hebrewes but the meaning is that he prayed in the behalfe of his wife though it is not unlike but that sometime they prayed together QUEST XXVII Why Isaack did not thinke of second marriage as Abraham tooke Agar NOw Isaack seeing his wife to be barren did not take unto him another
gave him a name Edom Calvin this action was governed by Gods providence and the prophecie began now to take place the elder shall serve the younger QUEST XL. Whether Iacob offended in causing Esau to sell his birthright Vers. 31. SEll me now thy birthright 1. Iacob may be thought to have dealt cruelly with Esau and uncharitably that would give him no releefe being ready to die but upon such hard conditions but the answer is that Esau coveted Iacobs pottage not of necessity for there was other meat in the house whereby he might have satisfied his hunger but of an unsatiable greedinesse 2. But Iacob was too covetous to cause Esau to sell for so small a trifle so rich a thing as his birthright which included many priviledges as the priority and government of his brethren a double portion to the rest the priesthood and right to sacrifice Exod. 19.22 and 24.5 and beside was a type and figure of everlasting life Vatabl. here the answer is not as the Hebrewes thinke that Iacob gave a greater summe and this to be onely as an earnest for no such thing appeareth in the Scripture but the true answer is this that Iacob knew by the instruction of his mother that the birthright by Gods appointment belonged unto him and therefore as a wise man he taketh this occasion to recover his right from him that was an usurper of it 3. But seeing this birthright was a sacred thing for otherwise Esau should not be counted a profane person for selling it how could Iacob buy it without sinne Answer Iacob intelligitur suam vexationem redemisse Iacob did but redeeme his owne vexation he buyeth not a thing which was not belonging to him but onely recovereth that which was his owne and this is not simoniacal in sacred things for a man to redeeme his quietnesse and peaceable possession 4. But seeing Esau sinned in selling his birthright how could Iacob be without sinne yes Iacob offended not being hereunto no doubt stirred and incited by the spirit of God and sparing from his owne belly to obtaine such a blessing preferring things spirituall before temporall but Esau sinned in setting so light by the blessing of God as shall appeare in the next question Mer. yet this extraordinary fact of Iacob is not to be drawne into imitation QUEST XLI Whether before the law the first borne did alwaies exercise priesthood BUt whether the priesthood did goe with the birthright and that the first borne did execute the priests office it is questioned among the learned for the solution whereof 1. I neither thinke with the Hebrewes that the first borne of the family alwayes had the preheminence of the priesthood for Abel the younger brother offered sacrifice as well as Cain 2. Neither with Oleaster that this was never practised whose opinion is that the priesthood was not due to the first borne before the law of Moses in hunc loc for the contrary is evident Exod. 24.5 3. Neither do I wholly assent to Hierome who thinketh that omnes primogeniti ex stirpe Noe that all the first borne of Noahs stocke were priests epist. 126. ad Evag. for then Iapheth rather then Sem should have had that prerogative for hee was elder than Sem being borne in the 500. yeare of Noahs age Gen. 5.32 Sem two yeare after Gen. 11.10 yet Sem was the Priest of the most high God supposed to be Melchisedeck and Noah saith Blessed be the Lord God of Sem Gen. 9.26 4. Neither doth the Apostle call Esau prophane only as Pererius thinketh because he sold the Priesthood annexed to the birth-right for it was a holy thing in respect of the spirituall blessing annexed unto it In thy seed shall all the nations of the earth be blessed Gen. 22.18 5. This then is our opinion rather that before Moses the father of the house was the Priest for the family as wee read that Iob every day offered sacrifice for his sonnes but after the father was deceased then the first borne succeeded both in the inheritance and priesthood and so after Isaacks decease the birth-right should also have conveyed with it the Priesthood Mercer But that ordinance that the first borne should exercise the Priesthood and offer sacrifice though he were not the father of the family is no older than Moses Exod. 19.22.24.5 Who then were sanctified and set apart unto God Exod. 13.2 QUEST XXXVII How many wayes Esau offended in selling his birth-right Vers. 32. LOe I am almost dead c. Esau diversly offended in selling his birth-right 1. Because he esteemeth his birth-right only by the present commodity and pleasure of this life for whether he meane in respect of his daily danger in hunting he was subject to death as Iun. Or generally speake of his mortality as Mercer Or which is most like of his present faintnesse Calvin Hee onely limiteth his birth-right to this life as though it could not profit him afterward whereupon the Hebrewes gather that hee denied the resurrection 2. Esau offended in his intemperancy and ravenous desire that preferred his belly before so great and rich a birth-right 3. In that for so meane a value hee would forgoe such an inheritance for whereas Aben Ezra would excuse the matter because Isaack was now become very poore and therefore Esau set the lesse by his patrimony it hath no ground at all for whereas Abraham was very rich and left all to Isaack and God blessed Isaack beside how is it like that Isaack in so short a time could bee wasted 4. Another sinne was Esau his profanenesse noted by the Apostle Heb. 12.16 that parted with a spiritual blessing for a temporal and momentany pleasure 5. His unthankfulnesse to God appeareth in that he no more regarded the dignity of the first borne given unto him 6. His obstinacy in that he repented not his folly but after he had done went away carelesse and therefore it is said Esau contemned his birth-right vers 34. 7. His falshood and persidious nature appeareth who though hee had passed over his birth-right to Iacob with an oath yet seemed to make but a scoffe of it and purposed not in his heart to performe it Perer. 4. Places of Doctrine 1. Doct. Of the immortality of the soule Vers. 8. WAs gathered to his people Theodoret from hence well concludeth the immortality of the soule and the hope of the resurrection for if men wholly perish and did not passe to another life Moses would not have said He was gathered to his people qu. 109. in Genes our Saviour also useth the like argument to prove that Abraham was alive to God because the Lord calleth himselfe the God of Isaack Abraham and Iacob God is not the God of the dead but the living Matth. 22.23 2 Doct. Order of time not alwayes observed in the sacred histories Vers. 20. ISaack was 40. yeare old c. Whereas Moses setteth downe the death of Abraham and of Ismael before he describeth the
30.5 Muscul. 4. Observ. Not good to make haste to be rich Vers. 13. THe man waxed mighty and still increased Isaack was not made rich at once but hee increased by degrees for the wise man saith He that maketh haste to be rich shall not be innocent Prov. 28.20 Men should not therefore strive suddenly to be rich but wait patiently for his blessing Perer. 5. Observ. Envy for good things Vers. 14. THe Philistims had envy at him c. They had no reason to envy at him and to send him away whom they saw to bee blessed of God But as Chrysostome saith Ita se habet invidiâ— nihil cum ratione operatur Such is the nature of envy it doth nothing with reason Bonis proximi magis quam propriis malis intabescit invidia Envy rather pineth at other mens goods than her owne evill Hom. 52. in Gen. Such was the envy of Cain toward Abel that slew him because his owne workes were evill and his brothers good 1 Ioh. 3.12 6. Observ. The Kingdome of God must first be sought Vers. 25. HE built an altar c. First Moses maketh mention of the building of an altar for the service of God and afterward of the digging of the well which sheweth that first of all things must be sought that belong to the worship of God as our Saviour saith Seek ye first the Kingdome of God and the righteousnesse thereof c. Calvin CHAP. XXVII 1. The Argument or Contents THis Chapter sheweth the purpose of Isaack intending to blesse Esau vers 1. to 5. and the disposing of the blessing to Iacob by Gods providence and the preventing or disappointing of Esau in the rest of the Chapter where concerning Iacobs obtaining of the blessing we are to consider 1. The meanes which was the counsell and device of Rebeckah vers 5. to 18. 2. The execution or putting of the same in practice by Iacob vets 18. to 27. 3. The successe which God gave unto it Isaack giveth Iacob the blessing vers 27. to vers 30. In the rejecting of Esau 1. his griefe and sorrow is expressed for the losse vers 31. to 37. 2. his importunity to receive a blessing of his father which hee had to vers 41. 3. His hatred toward Iacob because of the blessing and his malicious purpose to take away his life vers 41. 4. Iacobs deliverance from his brothers cruelty by departing into Mesopotamia through the counsell of his mother 2. The divers readings v. 9. goe to the sheep and bring two kids S.C. goe to the flock cat tsun signifieth a flock of sheep or goats two of the best kids H. faire and tender S. two kids of the goats caeter that is sucking kids T. v. 13. It is told me by prophecie that the curse shall not come upon thee C. the curse be upon me cat v. 23. his hairy hands did expresse the likenesse of the elder brother H. his hands were rough or hairy as his brothers hands cat v. 29. the sonnes of thy father S. of thy mother caet v. 33. he wondred C. was afraid and wondred beyond measure H. he was in an ecstasis or trance S. he was greatly afraid T.B.G.P. heb charad to tremble v. 38. Isaack being pricked in heart Esau cried out c. S. Esau lift up his voyce and wept cater v. 39. the fatnesse of the earth shall be thy blessing H. thy dwelling cat v. 40. it shall come to passe that thou shalt put off his yoke S.H. when his sonnes shall transgresse the wâ—rds of the law thou shalt take away the yoke C. when thou hast mourned thou shalt breake the yoake T. when thou hast got the mastery thou shalt breake his yoke B.G.P. he roâ—h to beare rule to mourne I preferre the latter see q. 13. following v. 41. Esau was angry S. Esau hated Iacob caet heb satam to hate v. 42. doth threaten to kill thee H.S. lie in wait to kill thee C. â—oth comfort himselfe against thee by killing thee caeâ— nacham to comfort v. 43 flye to my brother Laban in Haran caeter to Mesopotamia to my brother Laban in Aran. S. 3. The Explanation of doubtfull questions QUEST I. Of the cause of Isaacks blindnesse and of his age Vers. 1. ISaack was old and his eyes dimme vers 2. I know not the day of my death c. 1. Isaacks blindnesse neither was caused by the smoke of the sacrifices which Esaus wives offâ—red to their idols as the Hebrewes nor yet was he by any extraordinary worke of God smitten blind although God disposed of his blindnesse so that thereby his purpose tooke place concerning Iacob but Isaack was now very old being of 137. yeares and blindnesse is incident to old age as other infirmities of the senses as of the hearing the taste as Barzillai confesseth to David 2 Sam. 19. Moses example whose eyes were not dim at 120. yeares Deut. 34.7 is extraordinary 2. Isaack thinketh his end at hand not as the Hebrewes thinke because he was within five yeares of his mothers age that is 123. Whereas Sarah died at 127. for Isaack was now 137. yeares of age Iacob being now 77. yeare old at what time hee went into Mesopotamia as is shewed before qu. 19. in chap. 25. But Isaack who lived after this 43. yeares doth daily meditate of his end Mercer Perer. 3. Though Isaack was blind and weake in his eyes yet it seemeth his body was of a strong constitution seeing he was able to eat of wild flesh which is of harder digestion Pererius QUEST II. Wherefore Isaack biddeth Esau prepare him meat which he did love Vers. 4. MAke me some savoury meat that my soule may blesse thee c. 1. Some thinke that it was the manner of those dayes that the eldest before he received his fathers blessing did performe some service Lyran. But this no where appeareth in Scripture 2. Some thinke 〈◊〉 this was done that Esau might seeme to deserve his fathers blessing Thom. Anglic. But spirituall blessings such as Isaack bestowed upon Iacob cannot be merited by temporall service 3. Gregory compareth the Jewes to Esau which sought by their owne workes to please God the Gentiles to Iacob that found a more compendious way by faith Hom. 6. in Ezechiel 4. Some by Esaus portion of meat to the which a spirituall blessing is promised doe signifie the duty of the people in paying temporall things for receiving spirituall 5. Rupertus by Isaack promising a blessing for a temporall meat shadoweth forth such Bishops in the Church as doe for temporall rewards sell spirituall blessings 6. But Isaack blind in eyes and blind in affection doth herein shew his partiall love to Esau the Lord in his secret providence over-ruling this action and disposing this occasion to the effecting of his owne purpose QUEST III. Why Isaack preferred Esau for the blessing before Iacob Vers. 4. THat my soule may blesse thee c. 1. Neither is it like as Ramban and other Hebrewes
time about 180. yeares of age for it was 170. yeares since she came first with Rebeckah into Canaan when shee may well bee supposed to have beene 50. yeare old having the charge and government of Rebeckah 3. It is very like that Rebeckah was now departed for otherwise Deborah would not have left her so long as shee lived 4. There is no mention of Rebeckahs death not because she was buried obscurely and in the night as the Hebrews imagine Isaack being blind and none to bury her but Esau but it is the use of Scripture to make rare mention of the death of women in this place Deborahs death is recorded as an accident that fell out by the way Mercer QUEST V. How Deborah came to be in Iacobs company NOw whereas the question is moved how Deborah came to be in Iacobs company 1. Neither is it like that after she had accompanied Rebeckah into Canaan she went back againe and was now desirous to goe aad see Rebeckah as Chrysostome for shee was sent with Rebeckah to remaine with her 2. Neither did she goe with Iacob at the first when he went into Mesopotamia as Calvin for he was alone in Bethel 3. Neither was she sent as a messenger to fetch Iacob out of Mesopotamia as the Hebrewes for he returned at Gods commandement not at his mothers call 4. Neither as Ramban is it to be supposed that Rebeckah had more nurses then one 5. But it is like that Deborah was sent to meet Iacob being returned Mercer or went to him of her owne accord after Rebeckahs death Cajetan QUEST VI. Of the number of the visions wherein God appeared to Iacob Vers. 9. Againe God appeared unto Iacob c. Not as though this were the second vision in all which Iacob had but it was another vision beside that mentioned in the beginning of the chapter where he is bid to goe up to Bethel or it was the second time that God appeared unto him in Bethel for otherwise to count all the visions that Iacob had this was in number the seventh 1. God appeared unto him in Bethel in the vision of the ladder 2. When in a dreame he was shewed the parti-coloured sheepe Genes 31.11 3. When the Lord bade him returne into his owne countrey Gen. 31.3 4. When the Angels met him Gen. 32.2 5. When the Angell wrestled with him 6. When God bid him goe up to Bethel 7. God appeared againe unto him in Bethel Perer. QUEST VII Whether the name of Israel is here new imposed or but renewed Vers. 10. THy name shall be no more called Iacob but Israel c. 1. Neither iâ— this the same vision which Iacob had when he wrestled with the Angel as Oleaster because the same name is imposed for the text saith that God appeared againe to Iacob vers 9. that is in Bethel 2. Neither as Hierome thinketh was the name of Iacob onely foretold then and imposed now tradit in Genes as Peters name is designed Iohn 1. but actually given him Matth. 12.16 Thom. Anglic. for before this Iacob is twice called by the name of Israel Genes 33.10 and Gen. 34.7 3. Neither as Tostatus and Lyranus thinke is the same name imposed in both places but upon divers reasons for in the first place hee is called Israel because hee prevailed with God and therefore much more with men to signifie his fortitude in the active life but here is named Israel that is seeing God in respect of the contemplative life the which he had now atchived But there appeared no difference at all in the reason and signification of the name for as there by the name Israel hee is comforted and fortified against Esau so here against the Canaanites that thought to have revenged the slaughter of the Sichemites 4. Wherefore wee say that the same name upon the like occasion is here imposed and that this is but a repetition and confirmation of the other vision and thereupon Iacob being confident doth now more openly call himselfe Israel Mercer Iun. And so it is not unusuall in Scripture to have the same promises often repeated as those made to Abraham of the multiplying of his seed and possessing of the land of Canaan which were often revived and renewed as Gen. 15.17.22 Perer. QUEST VIII How it is said thy name shall bee no more called Iacob FVrther whereas the Lord saith thy name shall be no more called Iacob and yet hee is afterward called Iacob 1. Augustine thinketh that he was called Iacob in respect of this life onely where he should wrestle as his name signifieth with many temptations but hee was called Israel in respect of the life to come quast 114. in Gen. But this solution beeing mysticall and this mutation of Iacobs name historicall satisfieth not Much like is the solution of Tostatus that he was called Iacob in respect of his active life but Israel for his contemplative neither is this answer sufficient to say he should be called by both names but in a diverse sense for the text denieth unto him the name of Iacob any more 3. Nor yet doe wee approve the solution of Cajetan Vatab. that for vltra no more put in tantum thou shalt not onely be called Iacob for thus the text is forced 4. Pererius thus interpreteth not that he should be so much called by the name Israel as have the thing thereby signified as strength and power with God as it is said of Christ he should be called Emanuel that is God with vs yet was not Christ so called who was indeed God with vs But this sense is not so proper for Iacob was usually called by the name of Israel 5. Therefore the meaning is rather this that although the name of Iacob should remaine yet the last was more honourable and excellent and should obscure that other Muscul. Mercer 1. In respect of the author the name Iacob was given by men the name Israel by God 2. In signification it was more excellent Iacob signifieth a supplanter because hee held Esau by the heele but Israel is interpreted one that prevailed with God 3. The name Israel was given to the whole nation and posteritie of Iacob who of Israel were called Israelites not of Iacob Iacobites QUEST IX What Kings came out of Iacobs loynes Vers. 11. KIngs shall come out of thy loynes c. 1. The Hebrewes specially referre it to Saul and Isboseth that were Kings of Benjamin and to the tribes of Ephraim and Manasses 2. But because that Saul and his house were rejected of God and the kingdome of Israel was but an usurpation it is specially to be applied to David and the other kings of Iudah Calvin 3. It may also be understood of the kings of the Gentiles converted to the faith who spiritually were borne of Iacob Mercer 4. These nations that came out of Iacobs loynes were the twelve tribes that multiplied increased as so many seueral nations QUEST X. How the land of Canaan is given to
selling of Ioseph and of Christ to agree in the summe who was sold for 30. pence but it is not necessary that the type should be answerable in every particular circumstance 5. The Hebrewes thinke that the ordinary price of servants was 30. sicles but that they abated ten because they sold Ioseph in secret but it appeareth otherwise in the law where the price of redemption of the male from five yeares to twenty is twenty shekels Levit. 27.5 But in this place they had no respect to any custome or law but according to their number they set the price of 20. shekels for every one of them which were ten in all two shekels for Benjamin was very young not above foure or five yeare old and could not give consent and Ruben afterward gave consent unto them Mercer QUEST XXIV Of the counsell of Iudah to sell Ioseph into captivity Vers. 26. IVdah said what availeth it if we slay though we keepe his bloud secret c. 1. They were resolved already not to lay violent hands themselves upon Ioseph but to suffer him to perish in the pit and yet Iudah so accounteth of it as if they should slay him themselves 2. Iudah was moved by the spirit of God to deliver Ioseph from this second death yet he sheweth his hatred in that he giveth counsell to make a bond-slave of him which was a bad as death 3. Iudah by this meanes thinketh to avoid three inconveniences first the shedding of his bloud secondly to take him from his father who was so affected toward him thirdly to prevent the honour which Ioseph dreamed of 4. The Hebrewes thinke that for this compassion in Iudah afterward Daniel of that tribe was delivered from the Lyons but it is certain that upon this occasion of selling Ioseph into captivitie the Israelites afterwards went downe into Egypt and were afflicted with a long and hard bondage 5. In the meane time while they were making their bargaine Ioseph did intreat his brethren with many prayers and teares Gen. 42.22 but they would not heare him Mercerus QUEST Where Ruben was when Ioseph was sold. Vers. 29. RVben returned to the pit 1. Ruben was absent when Ioseph was sold some thinke to minister to his father according to his course some to mourne alone by himselfe for the sinne committed with his fathers concubine But it is most like that he went about some other way to the pit to have taken Ioseph thence secretly and therefore Iosephus thinketh that Ruben came thither in the night Mercer 2. Philo thinketh that after Ruben understood that his brethren had sold Ioseph he utterly misliked it making them worse than theeves for they prey upon strangers but these upon their owne brother lib. de Iosâ—ph but it is more like that Ruben did rest satisfied after he understood that they had not killed him and consented unto them Mercer 3. Before he knew what was done he cryed out Whither shall I goe both because he was the first-borne and therefore should bee most blamed for the losse of Ioseph Muscul. as also for that he had so lately offended his father before for his incestuous act Iun. QUEST XXVI Of the sprinkling of Iosephs coat with bloud and the deceiving of Iacob Vers. 31. THey tooke Iosephs coat and killed a kid c. 1. Iosephus thinketh that they brought Iosephs coat themselves but the text is otherwise vers 32. they sent it but Iosephus ghesseth right that they sent the coat rent and torne as though indeed some wilde beast had devoured Ioseph and they dipped it in a kids bloud which they say is most like unto mans bloud 2. Iosephus also is deceived in that he thinketh that Iacob had some knowledge before of Iosephs captivity but now changeth his minde thinking surely that Ioseph was devoured for from whence could Iacob have any knowledge what was befallen Ioseph but by his brethren who were sure to keepe it secret from their father ex Perer. 3. Rupertus hath also a strange opinion that Iacob was not so simple when he saw the bloudy coat to thinke that a beast had devoured every part of Ioseph nothing to remaine but his coat but that he did surmise that his brethren had killed him but durst not tell his sonnes of it because he saw them so maliciously bent for Iacob sheweth the contrary by his owne words that he gave credit to their report that an evill beast indeed had spoiled Ioseph vers 33. and if Iacob had so thought hee would not have spared by his fatherly authority to rebuke his sonnes to bring them to repentance 4. It is like that afterward when it was knowne to Iacob that Ioseph lived that his brethren confessed the truth to their father and acknowledged their fault but that Iacob seeing how God had turned Iosephs captivity to the good of them all therein considering Gods providence spared to rebuke them as Ioseph upon the same reason did forbeare his brethren Gen. 45.7 5. Simeon and Levi as they were most cruelly given as it appeareth by the destruction of the Sichâ—mites are thought to have bin the principall actors against Ioseph which may be the cause that afterward Simeon was bound by Iosephs commandement so the Hebrews thinke that Iudas that betrayed Christ was of the tribe of Simeon as the Priests and Scribes were of Levi that put him to death And as Iudah here might have counsell to deceive Iacob with the bloud of a kid so hee himselfe was deceived of Thamar about a kid Mercer QUEST XXVII The greatnesse of Iacobs sorrow for Ioseph Vers. 34. HE sorrowed for his sonne a long season c. Many things increased the sorrow of Iacob for his sonne Ioseph 1. Because he imagined that Ioseph was devoured of some beast Ne frustum quidem superest quod sepulchro infâ—ratur There was no part of him left to be committed to buriall 2. The very sight of the torne and bloudy garment did augment his griefe as the very sight of Caesars garment wherein he was killed moved the people to be revenged upon those that murdered him and Iulia the wife of Pompey when she saw his garment sprinkled with bloud at the sight thereof swouned away and died Perer. ex Dion 3. Iacob continued twenty two or twenty three years mourning and lamenting for Ioseph for now he was seventeene yeare old but when Iacob heard tell that he was living in Egypt he was 39. yeare old for he was 30. yeares of age when he stood before Pharaoh and after that seven yeares of plenty were past and two yeares of famine 4. This extremity of griefe caused Iacob outwardly to testifie the same first by the renting of his cloaths which afterward did grow into use and custome to shew the great sorrow and indignation of minde as Caleb and Iosua rent their clothes Numb 14.6 when they heard the murmuring of the people and Paul and Barnabas when the people would have offered sacrifice unto them Perer.
requiring this as a reward and recompence for this good tidings But by this he sheweth the certaintie of the Butlers good successe and favour with the King that if he made but mention of him to Pharaoh he might be delivered neither doth he aske this as a reward but taketh this occasion to do himselfe good for it is lawfull for a man to use all honest meanes for his libertie as the Apostle saith Art thou called being a servant care not for it yet if thou canst be free use it rather 1 Cor. 7.21 Calvin 3. It may be that Ioseph was some what too confident upon this meanes as though this were the way that God had appointed for his deliverance and therefore God would exercise Iosephs patience still so that Ioseph failed not in diffidence and distrust in betaking himselfe to the meanes but rather herein that he limiteth Gods providence both for the meanes and the time that even now and by this meanes he hasteth to be delivered Calvin Mercer QUEST IIII. How Ioseph is said to be stollen away Vers. 15. I Was stolen away by theft out of the land of the Hebrewes 1. This theft was not committed by the Ismaelites who bought Ioseph for their money but by his owne bretheren who committed a theft two waies both because they sold a freeman not taken in battel nor brought into bondage which by Moses Law was punished with death Exod. 21.16 and in that they did robbe their father of his child Perer. 2. Hebron is not here meant by the land of the Hebrews as Ramban because that was the principall place of abode for Abraham Isaack and Iacob but the land of Canaan is thus called where the Hebrewes dwelt which Ioseph so calleth rather than Canaan because he abhorred to be counted of that nation Mercer QUEST V. How the chiefe Baker his head is said to be lifted up 〈◊〉 leavied Vers. 19. WIthin three daies Pharaoh shall take thine head from thee or leavie thine head off from thee c. 1. Iunius readeth thus Pharaoh numbering thee shall cause theâ— no more to be numbered and hee referreth it as before to the removing or taking away of his pegge which he taketh for his head out of his hole or place in the table but this seemeth to be too curious 2. Neither with some other doe I thinke that the chiefe Baker was beheaded for the text saith he was hanged upon a tâ—ee which needed not if he were first beheaded 3. Some make the meaning of the phrase to be this that Pharaoh would take away his life from him and the Latines say capite plecti to lose the head that is to be put to death hence they are called capitall crimes that are punished by the losse of the head or life Mercer 4. The most reade shall take thine head from thee but he was hanged not beheaded 5. Some thinke he was first beheaded and then hanged as the manner is yet in some countries Osiand But in that the Butlers head was lift up as well as the Bakers vers 20. this phrase doth not shew his punishment for then the effect vers 20. should not answer to the prophecie 6. Some understand it of his hanging that his head was lift up upon him as our Saviour calleth his hanging upon the crosse his exaltation or lifting up Ioh. 3.14 Pellican But this cannot be the meaning because the same phrase is used both of the Butler and Baker 7. This therefore is the sense that Pharaoh should lift up his head aloft out of prison and cause his name to be rehearsed and so his head to be leavied among the rest of his servants and take cognizance of both their causes but the one he should hang and restore the other So Ioseph doth foretell unto them three things whereof the first the leavying of the head and examining their cause is common to them both the other two things are peculiar to either the Butler shall be restored to his office and minister the cup to the King vers 13. the Baker shall be put from his office and no more reckoned or leavied among the officers and be hanged this then is the true reading of the words Pharaoh shall leavie thine head from upon thee that is that no more leavying or reckoning be made upon thee which words may be supplied by the contrarie vers 13. and the exposition of the praeposition ghal used there to thine office and mâ—ghal from off expressed here doe insinuate as much so also the same word meghaleca from off thee is used in the end of this verse and Deut. 8.4 Thy garments 〈◊〉 not waxe old from off thee that is to be no more upon thee and so to be used by thee QUEST VI. Whether Ioseph used any preamble to his interpretation Vers. 19. THe birds shall eat thy flesh 1. It is like that Ioseph being to deliver so hard an interpretation of the Bakers dreame did use some preface to excuse himselfe as Philo bringeth him in thus speaking Vtinam tale somnium non vidisses c. I would thou hadst either not seene this dreame or not declared it to me and it is not unlike but that Ioseph used some such preparation as Daniel did when he was to expound Nebuchadnezzars dreame The dreame be to them that hate thee and the interpretation thereof to thine enemies Dan. 4.16 2. This hanging of malefactors upon a tree seemeth to have beene an ancient punishment and it was counted a most ignominious death and therefore Saint Paul setteth forth the great humilitie of Christ that humbled himselfe even to the death of the crosse Philip. 2. The Latine translator readeth he shall hang thee on the crosse which kinde of death was used also among the Romanes as Tully saith Facinus est vincire civem Romanum scelus verberare quid dicam in crucem tollerâ— It is a great offence to binde a Citizen of Rome a greater to beat him the greatest to set him on the Crosse Cicer. Verrem 7. 3. Such as were hanged to death among the Israelites by the law were to be taken downe and buried the same day Deut. 21.23 But it seemeth that this use was not observed among the Gentiles but their bodies did hang to be meat to the fowles of the ayre Perer. which may be noted as a great judgement of God when the Lord suffereth his owne image in man to be so defaced and his flesh to be given for meat to the fowles and beasts whose flesh is appointed to be mans food as the Lord threatned against Ieroboam and his house that they which died in the Citie should be eaten of dogges they which died in the fields should be devoured of the fowles of heaven 1 King 14.11 Muscul. QUEST VII Whether lawfull to keepe the memorie of the birth-day Vers. 20. PHaraohs birth-day 1. This was a very ancient custome to celebrate the birth-daies of Kings and Princes both among the Medes and Persians as witnesseth Xenophon lib.
masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children in
But afterward he rejected this opinion quâ—st 2. in Exod. Oâ—cumenius also upon Iude bringeth in the Devill contending with Michael the Archangell that Moses was not worthy of buriall because he unjustly killed the Egyptian But S. Stephen defendeth this fact of Moses as being a proofe of his calling from God Acts 7.25 2. Some of the Hebrewes thinke that the Hebrew here smitten of the Egyptian was the husband of one Salomith with whom the Egyptian committed adultery and had by her that blasphemer that was put to death Levit. 24. and therefore he was justly killed of Moses but these are meere conjectures 3. Some other Hebrewes thinke that Moses killed not the Egyptian with the sword but by the word of his mouth as Peter killed Ananias Act. 5. but then Moses needed not to have beene so circumspect and to have buried him privily in the sand Simler 4. Cajetane defendeth this fact because this Egyptian was one of the cruell taskmasters that oppressed the Hebrewes and therefore it was lawfull to kill him but if Moses had beene a private man it had not beene lawfull no not to kill an enemie in this case 5. Paulus Burgensis upon this place is of opinion that Moses might doe this in charitie to deliver his brethren and to relieve the oppressed though he had not a singular inspiriation or publike calling to doe it so Ambrose seemeth to thinke lib. 1. de officiis cap. 36. And the Scripture seemeth to warrant it Deliver them that are drawne to death Prov. 24.11 But though it be an act of charitie to deliver and to rescue yet it is an inordinate charitie to kill one to deliver another 6. Wherefore the best defence is that Moses was inspired of God and had his authoritie from him to doe the office of a Judge betweene the Hebrew and the Egyptian which is affirmed by Saint Stephen He thought that his brethren would have understood that God by his hand should give them deliverance Act. 7.25 And this is the resolution of Augustine quast 2. in Exod. Thostatus Lyranus and Thomas Aquin. Unto this may be added that Moses being the reputed sonne of Pharaohs daughter was a publike person and so of great authoritie Iun. in Analys It may be also that all the circumstances of this fact are not expressed as that the Egyptian did so assault the Hebrew as that the one could not be rescued without killing of the other or Moses might kill him in his owne defence the Egyptian running upon him when hee offered to rescue the Hebrew Perer. But the best defence is that Moses was hereunto extraordinarily stirred up of God which extraordinarie motions are not now of us to be imitated or to be drawne into example Ferus QUEST XX. Why Moses though warranted from God yet useth great secrecie and circumspection in this businesse Vers. 12. ANd he looked round about and when hee saw no man c. It will be objected if Moses had authoritie and a calling from God to kill the Egyptian why did hee it secretly To this may be answered that although Moses was to himselfe assured of his calling yet was it not knowne either to the Hebrewes or Egyptians and therefore his calling being yet secret and hid it was fit that his acts should be secret otherwise his publicke acts his calling being yet secret would have beene as much offensive and called in question as if hee had had no such calling Iun. in Analys So Ehud killed Eglâ—â— privately in his secret chamber Iudg. 3. and Gedeon being not yet pulikely knowne and taken to be appointed of God to deliver his people did pull downe the altar of Baal by night Iudg. 6.27 Herein thâ—n Moses sheweth his godly discretion that he might proceed by order QUEST XXI How Moses is said to feare seeing the Apostle denieth that he feared the King Heb. 11.26 Vers. 14. THen Moses feared and said c. Yet the Apostle saith he feared not the fiercenesse of the King Heb. 11.26 To reconcile Moses and the Apostle 1. We approve not Theodorets exposition that Moses is said not to feare in respect of the cause of his flight the killing of the Egyptian which fact he feared not as not repenting him hereof but this interpretation seemeth somewhat hard and the Apostle sheweth that he feared not the King no not when he left Egypt therein then consisted the vacuity of his feare not in respect of the fact 2. Chrysostome expoundeth his not fearing of his so leaving Egypt that yet he feared not to returne againe thither but Moses was strengthened and incouraged of God to returne afterward the vision which he saw 40. yeeres after did not take away his first feare 3. Theophylact understandeth it of the degree of his feare hee did not so feare the King as that he fled a farre off but went to Midian a Countrie adjoyning not fearing that the King would pursue him thither But the Apostle exempteth him not onely from some degree but from all feare 4. Some referre his feare unto the affliction and persecution that by this meanes was like to be increased so hee feared not for himselfe but for the people Pellican but Moses speaketh of his owne feare upon the which he fled his fleeing was a meanes to deliver himselfe from the danger and not the people 5. Other say that he feared not so much the King as hee feared to offend God lest if he had offered himselfe to the danger and not made an escape he should have tempted him by presuming Osiander But the text sheweth that hee was afraid of Pharaoh and fled from him 6. Others confesse that Moses shewed his infirmitie of feare but it was covered by faith and so not imputed Genevens But the Apostle denieth that he feared at all 7. Some doe expound it not of Moses first leaving of Egypt when indeed he feared the King but of his second departure when he brought out the people thence for then hee feared not Pharaohs anger at all as is evident cap. 10.29 Lyranus Thostatus Pererius Iun. And this exposition doth very well resolve this doubt 8. Unto this also may be added that if wee understand it of his first departure Moses fled not for any feare in respect of himselfe but lest that his calling by this meanes should be hindred and he withdraweth himselfe not so much of feare as to reserve himselfe for a better opportunitie Simler Nor yet doth he feare as distrusting his calling but because hee lost this opportunitie Iun. And the reason of his feare is expressed in the text Then Moses feared and said certainly this thing is knowne Hee feared lest he should be hindred in this businesse of the deliverance of the people Thomas also to the same effect saith that there are two things to be considered in feare unum vituperabile one to be dispraysed when for feare any evill is committed or any good omitted and this was not in Moses another that is Laudabile praise
worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called cohanim
his stead in earth but the Godhead and name of God is simply and properly given unto Christ. 3. Cont. Ecclesiasticall persons subject to the civill magistrat FUrther though Aaron be Moses mouth and speake for him to the people yet Moses is made his superiour so though the Priests and Ministers doe declare unto the people the will of God and the law is to be required at their mouth yet are they subject to the Civill power as here Aaron to Moses Pellican as the Apostle saith Let every soule be subject to the higher powers Rom. 13.1 4. Cont. Against the baptisme of infants by women Vers. 25. ANd Zipporah tooke a sharpe knife This example is alleaged by the Romanists to prove the lawfulnesse of Baptisme by women in the case of necessity Bellar. lib. 1. de Bapt. cap. 7. Contra But this example cannot serve their turne 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptisme is for the Levites and Priests were not specially charged by commandement to bee Ministers of circumcision but that charge did indifferently lie upon the masters of the family Gen. 17.9 But in the Gospell they are bid to baptise that are commanded to teach Mat. 28.20 Piscato◠2. The Romanists lay upon baptisme a necessity of salvation but here the necessity was not in respect of the infant uncircumcised but in regard of Moses and not a necessity of eternall salvation but of preserving the outward life Piscator 3. Zipporah did it in presence of Moses by this example they may allow women also to baptise in the presence of the lawfull Minister Simler 4. And though it pleased God to remit the temporall punishment upon this externall obedience yet this sheweth not that God did approve this act as before instance is given of the Samaritanes who were delivered from the Lions being but halfe worshippers of God 2. King 17. the Lord onely sheweth hereby that it is pleasing unto him that the externall discipline of the Church should be preserved Simler 5. This then being in it selfe an unlawfull act in Zipporah saving that necessity forced it and extraordinary it cannot be drawne to an ordinarie practice specially where there can bee no such necessity Iun. 6. This example rather sheweth that baptisme though by an unlawfull Minister is to be held to bee baptisme as after Zipporah had circumcised her sonne he was not circumcised againe then that such are to be allowed lawfull Ministers Heretikes are not fit Ministers of Baptisme yet if they keepe the true forme of Baptisme the Church useth not to baptise after them for as Augustine well saith That which is given 〈◊〉 be said not to be given although it may be rightly said not to be rightly given 5. Cont. That the punishment for the contempt of circumcision was not only temporall but in Gods justice eternall Vers. 24. THe Lord met him and would have killed him Bellarmine from hence would prove that the penalty of the neglect of circumcision was only temporall and consequently that circumcision had not to it annexed the promise of remission of sinnes and deliverance from eternall death as the Sacraments of the new Testament have lib 2. de effect sacrament cap. 17. Resp. 33. ad argum 1. Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himselfe that is not circumcised even that person shall be cut off Gen. 17.4 therefore this example of punishment imposed upon the parent for the neglect of it in his sonne is not fitly urged to that end 2. that law is made against those that willingly neglect circumcision and so wilfully breake the Lords covenant but here is no contempt but only negligence and oversight 3. It followeth not Moses only should have beene temporally chasticed for this negligence therefore the neglect of circumcision was onely punished by temporall death like as God would have killed Aaron with temporall death for consenting to the Idolatry of Israel Deut. 9.20 Doth it therefore follow that the punishment of Idolatrie was only temporall God unto his servants remitted in mercie the eternall debt chastising them onely temporally for their owne amendment and the example of other 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase that soule shall be cut off from his people which signifieth a finall perishing from the Church of God both in this world and in the next as it is taken Levit 20.3 that he which giveth his seed to Moloch shall bee cut off as also by the reason there given because hee hath broken the Lords covenant and cursed is every one which transgresseth any part of the law Deut. 27.26 And the curse of God is not only temporall but eternall 5. Further that circumcision had annexed to it a promise of grace and remission of sinnes the Apostle sheweth calling circumcision the seale of the righteousnesse of faith Rom. 4.11 and the outward circumcision represented the circumcision of the heart whose praise was not of men but of God Rom. 2.29 6. Cont. Against the necessity of Baptisme NEither can this example of Zipporahs necessary circumcision of her sonne bee fitly alleaged to prove an absolute necessity of baptisme an hypotheticall that is a conditionall necessity depending upon the precept of Christ wee graunt that it is necessary that baptisme both in generall should bee retained in the Church because Christ hath instituted it and in particular that every one should yeeld ready obedience thereunto as unto Christs ordinance when it may bee conveniently had but such a penall necessity as to imagine children dying without baptisme to bee excluded the kingdome of God cannot be admitted 1. This were to tye salvation unto the externall signe and so to limit the worke of the spirit 2. Some of the fathers indeed as Augustine held such a necessity but hee made the same necessity of the other Sacrament upon these words of our Saviour Ioh. 6.53 Except yee eat the flesh of the Sonne of man c. ye have no life in you c. Simler 3. There is not the like necessitie of baptisme now and of circumcision then for that was tied to the eight day so is not baptisme and the necessitie was not in respect of the infant but of the parent that neglected it as the child here was not in danger but Moses himselfe 6. Morall observations 1. Observ. That one standeth in need of anothers gifts Vers. 14. DOe not I know Aaron thy brother c. that he shall speake God could if it had pleased him have given unto Moses the gift of eloquence utterance but he rather joyneth Aaron as assistant unto Moses not giving all gifts unto one but so diverslie dispensing and disposing his graces that one may stand in need of another even as the members of the bodie cannot say one to another I have no need of thee 1 Cor. 12.21
hard hearted and incorrigible as is evident in the example of Pharaoh 3. God also teacheth men by his example to be patient and long suffering one toward another 4. This patience of God though some abuse it yet other profit by it and their hard hearts are mollified as though Pharaoh by Gods sparing of him became more obstinate yet Nebuchadnezzar at the length by the Lords lenity and goodnesse and fatherly correction was brought to know himselfe and to confesse the true God 5. And though the evill and wicked should reape no profit by the Lords wonderfull patience yet the elect and such as are ordained to salvation are thereby called and brought unto grace as S. Paul sheweth of himselfe For this cause was I received to mercy that Iesus Christ should first shew on me all long suffering unto the ensample of them which in time to come should beleeve on him 1. Tim. 1.16 QUEST XX. How God is said to harden by the subtraction of his grace BEside there is another way whereby the ancient fathers understood God to be said to harden mens heart namely by the subtraction and withdrawing of his grace as Chrysostome God is said to give over unto a reprobate sense to harden to blind and such like Non quòd hac a Deo fiunt quippe cùm à propria hominis malitia proveniant sed quia Deo justè homines deserente hac illis contingunt Not because these things are done by God which proceed of mans malice but because while God doth justly forsake men these things doe happen unto them So also Augustine ludurare dicitur Deus quem mollire noluerit God is said to harden whom he will not nullifie excacare dicitur quem illuminare nolverit And he is said to blind him whom he will not iluminate Gregorie also upon these words of the Lord to Moses I will harden Pharaohs heart thus writeth Obdurare Deus per posâ—â—iam dicitur quando cor reprobum per gratiam non 〈◊〉 God is said by his justice to harden the heart when he doth not by his grace mollifie a reprobate heart So Thomas Aquinas Excacatio obduratio duo important c. The blinding and hardning of the heart implieth two things one is the internall act of the minde adhering unto evill and being adverse from God and so God is not the cause of the hardnesse of the heart The other is the subtraction of grace whereby it commeth to passe that the â—ind is not illuminate to see God c. and in this respect God is the cause of induration This exposition also is true but it expresseth not all that seemeth to be contained in this phrase that God is said to harden Pharaohs heart QUEST XXI How God is said occasionaliter by ministring the occasion which the wicked abuseth to harden the heart THere is then a sixt way of interpreting these words God is said to harden mans heart occasionaliter by way of occasion when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sinne 1. For as all things as prosperity adversity life death fulnesse want and whatsoever else doe worke together unto good to those that feare God as the Apostle saith Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh through his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked take occasion to be hardned are of three sorts either inwardly in the mind as by stirring their affections as of anger feare hope desire which they by their corruption turne unto evill or else such things as are done about them as admonitions corrections mercies benefits which they also ungratiously abuse or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is puffed up and swelleth And all these things being good of themselves they through the hardnesse of their heart pervert unto their destruction as S. Peter speaketh of some which through ignorance and unbeleefe doe pervert the Scriptures 2. Pet. 3.16 And S. Paul sheweth that sinne tooke occasion by the commandement and wrought in him all manner of concupiscence Rom. 7.8.3 Thus Pharaoh was hardned by occasion of Gods workes the plagues and wonders which were shewed in Egypt by the wonders because he saw his Magitians could doe the like by the plagues because they touched not him but happened without they came not all at once but with some respite betweene and because he saw that they continued not long but were soone removed 4. To this purpose Augustine Vt tale cor haberet Pharaoh quòd patientia Dâ—o non mâ—veraâ—ur ad pietatem propriâ— sunt vitii quòd vero facta sunt ea quibus cor suo â—itio jam malâ—gnum divinis jussionibus resisteret c. dispensationis fuit divina In that Pharaoh had such an heart which could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it selfe did resist the commandement of God it was of the divine dispensation quaest 18. iâ— Exod. This exposition also of Augustine may bee received but yet there is somewhat further to be considered in Gods concurring in the hardning of Pharaohs heart QUEST XXII God 〈◊〉 sâ—â—d to harden the heart as the event is taken for the cause THere is further a seventh exposition for in the Scripture that is often taken for the cause of a thing which is but the event of it a Chrysostome noteth upon these words Ioh. 17. None of them perished but the child of perdition that the Scriptures might be fulfilled here the Scripture Quae eventus sunâ— pro causa ponit putteth that for the cause which was the event for Iudas did not perish to that end that the Scripture should be fulfilled but it so fell out that the Scripture in Iudas perishing was fulfilled Damascen giveth the like instance in the 51. Psalme Against thee only have I sinned and done evill in thy sight that thou maist be justified in thy sayings and cleere when thou art judged But David did not sinne to that end that God might be justified God had no need of his sinne to set forth his glory So it fell out that God spared David and by his mercy overcame his sinne yet hee sinned not to that end like as when a man is at his worke and one commeth and so he breaketh off he should say my friend came to day to hinder my worke whereas his friend had no such end in his comming So Iacob said to his sonnes Wherefore dealt yee so evill with me as to tell the man whether yee had yet a brother or no Gen. 43.6 Iacobs sonnes in so telling intended no evill or
to have beene ten the first for want of water Exod. 17. the second likewise for water Numb 20. the third Exod. 14. when the Egyptians pursued them the fourth and fifth about Manna when they kept it till the morning and gathered it upon the Sabbath Exod. 16. The sixth murmuring was for flesh Exod. 16. and the seventh for flesh likewise Numb 11.4 The eighth for Moses absence when they made the golden Calfe the ninth when they tempted God in fighting against the Amalckites being forbidden Numb 14. The tenth upon the returne of the Spies which were sent to search the Land of Canaan Hieron dâ— 10. tentationib But if all the murmurings of the Israelites be summed together they will bee found more than ten not fewer than twenty And they were of three sorts either generall of the whole congregation or speciall of some few or particular of some principall persons 1. Their generall murmurings were upon these occasions first for things which they endured as the increasing of their bondage in Egypt at the first comming of Moses Exod. 5.21 their feare to be all destroyed of the Egyptians chap. 14.11 their wearinesse of the way Numb 11.1 their biting by Serpents Numb 21. Secondly for things which they wanted as for sweet and potable water Exod. 15.24 for bread chap. 16.3 for water in Rephidim Exod. 17. for flesh Numb 11. for water againe when Moses also offended Numb 20. Thirdly they murmured and disobeyed when any thing was imposed them which they liked not as twiâ—e they were disobedient about Manna in reserving it till the morning chap. 16.19 and in gathering it upon the Sabbath chap. 16.28 where although their murmuring be not expressed yet this their refractary disobedience could not bee without murmuring So they rebelled in fighting against the Amalekites and Canaanites being forbidden Numb 14.41 Fourthly they murmured when their expectation was deceived as upon Moses long absence Exod. 32.1 when they heard a false report of Canaan that the inhabitants thereof were invincible Numb 14. when Core Dathan and Abiram with their adherents were suddenly destroyed Numb 16.41 These murmurings in all were sixteene 2. The second kind of murmuring was of some speciall men as Core Dathan and Abirain with two hundred and 50. persons murmured against Moses and Aaron Numb 16.3 The third kind was of some principall persons as of Aaron and Miriam against Moses Numb 12. Of Moses himselfe at the waters of strife Numb 20. of Aaron being discontent and so negligent in his office because of the death of his two sonnes Nadab and Abihu Levit. 10.19 Here are foure more and unto these others by diligent observations may be added QUEST XXXIX Whether the wood had any vertue in it that Moses cast â—nto the water 25. ANd he cried unto the Lord and the Lord shewed him a tree 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet but rather the contrary but that God would therein shew his power in healing one contrary by another as Elizeus did heale the waters by casting in of salt which was more like to have made them more bitter and our Saviour anointed the eyes of the blinde with clay and spittle which was an unlike thing to heale them 2. But it is more probable that there was some vertue in this wood to season and relish the water because it is said that the Lord shewed him or as the Hebrew word signifieth taught him the tree Tanquam tale jam liguâ—â—â—oc esseâ— quo posset hoc fieri As though it were such a kinde of wood as could doe this thing So Augustine reasoneth quaest 57. in Exod. to whom Calvinus and Simlerus consent for to what end else did the Lord direct Moses to that speciall tree more than to others unlesse we say that there were no trees there at all in the desert But the words will inferre another sense that seeing the Lord shewed him a tree there was a tree to be shewed as the Lord caused Hagar to see a fountaine not which newly sprung out of the ground but which was there before though she saw it not Gen. 21. The author of Ecclesiasticus chap. 38.5 affirmeth that there was vertue in the wood 3. But Iosephus is deceived who saith Moses fructum ligni accepit forte ibi jacens That Moses tooke a peece of wood lying there by chance whereas the Lord shewed it him and he further addeth that Moses did not cast in the wood because the people asked what it should doe but caused a great part of the water to bee drawne out of the fountaine and so the residue became sweet but this is also directly contrary to the text QUEST XL. Wherein the miracle consisted of healing the waters NOw although there were some vertue in this wood to heale the waters yet it was done not without a great mâ—racle 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat Shewed him a tree where none was for this is confuted before 2. Neither Quâ—a in tali natura ligni Creator demonstrator lâ—â—dandus est Because the Creator and shewer is to be praised in giving such a nature to the wood as Augustine in the same place for if the nature of the wood had done it it had not beene miraculous 3. But herein was the miracle that by the meanes of so small a peece of wood such a deale of water was changed as served such a great multitude Calvin And that it was suddenly and presently changed Simler And the waters were but made sweet only for that time and afterward returned to their bitter nature againe as Pliny before alleaged maketh mention of bitter waters there Iun. QUEST XLI Why the Lord used this meane in healing of the waters GOd could have healed the waters if it had pleased him without this tree But it pleased him to use this meanes for these causes 1. To teach us that we should not neglect the meanes which God appointed So the Lord divided the red sea and dried the way by a strong East winde Ezechias was healed by a lumpe of figges So God instructeth men and begetteth them to the faith by the ministery of men Simler 2. God hereby also reproveth their distrust and diffidence shewing Multa sibi in promptu esse remedia quibusque malis That he hath many remedies in store for whatsoever evils Calvin 3. Hoc medio uti voluit propter mysterium He would use this meane because of the mystery Ferus QUEST XLII Of the mysticall signification of this tree NOw what mystery is signified in this tree that sweetned the waters shall bee shewed in a word 1. Some by the bitter waters doe understand the killing letter of the Law which is impotable and unpleasant but being qualified by the Gospell Iam dulcâ—â— erit litera The letter of the Law becommeth pleasant Ferus 2. This tree was a figure of that rod which should come of the
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
as here Contra. 1. By neighbour any man whosoever is understood 2. And expresse mention is made here of the will and intention because it is an explanation of the former law Simler 3. Iunius thinketh that not he onely which killeth sed qui conatus est occidere but went about to kill is comprehended in this law as Deut. 19.19 Ye shall doe unto him as he had thought to doe unto his brother Contra. 1. It seemeth by the generall law vers 12. that this constitution is onely for murther committed and not intended onely for such smiting the law speaketh of whereupon death followeth 2. That law given in instance Deut. 19. is touching false witnesses whose false testimonie breaketh out into action into false witnesse bearing so that there is not an intention onely for the false witnesse by his false testimonie acteth as much as in him lieth to take away the life of his brother that place therefore is impertinent to this purpose I approve here rather the judgement of Cajetane Nec describuntur haec intus in animo sed prodeuntia extra in actiones Neither are these things described onely in the minde but proceeding without into action QUEST XLI Of the difference betweene voluntarie and involuntarie murther and the divers kinds of each HEre then there is a manifest distinction of involuntarie and voluntarie murther or killing grounded upon the law of Moses· 1. Involuntarie killing is of two sorts there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chances unlooked for and sudden events as when one shooteth an arrow and killeth one unawares as Peleus killed his sonne being in hunting with him There are beside these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors and oversights as the father beateth his childe purposing onely to chastise him and hee dieth of that beating a Physition ministreth physick to his patient intending to cure him and doe him good and he dieth of it Borrh. 2. There are likewise two kinds of voluntarie or wilfull murther ex proposito of purpose ex impetu animi in heat or rage These kinde of murthers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquities one may be slaine ex proposito purposely either per insidias by lying in wait when one watcheth for the life of a man and taketh him at advantage as Ioab killed Abner and afterward Amasa they suspecting no such thing so Ismael killed Gedoliah Ierem. 41. Or els per industriam when one of set purpose picketh quarrels and seeketh occasions to provoke a man that he may kill him both these kinds are touched here Tostat. quaest 16. Then one may bee killed in heat and rage when there was no purpose before as Alexander the Great killed Clitus Pelarg. This kinde though not so grievous as the other yet is a kinde of voluntarie killing So there is extant a constitution of Hadrian the Emperour against him qui per lasciviam causam mortis praebuisset which was the cause of anothers death through wantonnesse and riot though there were no enmitie before that such an one should be banished five yeeres Simler QUEST XLII Why the wilfull murtherer was to be taken from the Altar Vers. 14. THou shalt take him from mine Altar 1. This may bee understood either of the Altar of incense which was in the holy place or of the Altar of burnt offring rather which was without the Tabernacle in the Court for thither every one might easily flee that had committed any such offence but to the Arke no escape could be made because there was no entrance thither 2. R. Salomon saith that this is meant even of the Priest that sacrificed at the Altar who after he had finished his service at the Altar might be taken thence and judged by the law as other malefactors and murtherers Which collection of his may be received saving that it is not like they would suffer a murtherous Priest to minister at the Altar 3. But that other conceit of R. Salomon whom Lyranus followeth hath no good ground that he that had killed an Hebrew wilfully might be taken from the Altar as Ioab was but if he had onely killed a Gentile as a Moabite or Ammonite though of set purpose he was not to be taken thence but was privileged by the Altar But the contrarie appeareth that this law forbiddeth all voluntarie and wilfull murther whether of Hebrew or Gentile for it was more to kill a Gentile being free then a Gentile that was a servant or bondman but the master was to die for it if he beat his servant to death so that he died under his hand vers 20. which law must be understood of strangers and aliens that were servants not of Hebrewes for they were not to deale so cruelly with them Levit. 25.38 Iun. much more therefore were they to die if they of purpose killed any free stranger Tostat. 4. If therefore the wilfull murther as well of strangers as Hebrewes be here forbidden then both for the one murther and for the other might they be taken even from the Altar 5. And the reason thereof was this because they which did flee to Gods Altar eum tanquam patronum judicem innocentiae suae implorabani did sue unto God as the patron and Judge of their innocency therefore they therein abusing Gods name were to be expelled thence Gallas QUEST XLIII What manner of smiting of parents is forbidden Vers. 15. HE that smiteth his father and mother c. 1. The very smiting of the father or mother deserveth death although they die not of such smiting Cajetan Iun. as may appeare vers 12. where is directly expressed concerning the smiting of another if hee die then the smiter shall bee put to death Piscator 2. R. Salomon understandeth that this is not meant of every smiting but when upon the smiting â—he effusion of bloud followeth or some scarre or wound is caused But the very smiting of either of the parents sheweth the malice and disobedience of the childe for the which he is worthie to die as Deut. 21.18 the sonne for his stubbornnesse and disobedience was to be stoned to death Indeed for every blow or smiting the childe was not to die if it were done unwittingly or unawares but if it were done of purpose he deserved death 3. And the reason is because of the authoritie of the parents which is the next unto God Simler Deo parentibus non possumus reddere aequalia c. Wee can never make amends unto God and our parents Cajetan As also they seeme not to be worthie of life which are injurious to those by whom they received their life Gallas QUEST XLIV Of the grievous sinne of paricide THough there be no expresse mention here of those that kill their parents yet it followeth necessarily that if it be a sinne worthie of death to smite them much more to kill them 1. This even among the Heathen was counted so hainous a sinne that they thought none so wicked that would commit paricide and therefore Solon
and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely of the next sonne of Aaron which should succeed him which
consecration Vers. 35 THou shalt do thus unto Aaron and to his sonnes c. 1. Some are of opinion that all things here prescribed to bee observed and done were de necessitate consecrationis of the necessitie of the consecration and if any thing were omitted the consecration was voide R. Salomon Lyranus But this is not like that if any thing were neglected in the manner of eating in respect of the place persons or time that their consecration should thereby have been void as Levit 10.17 Aaron being in griefe for the sudden death of Nadab and Abihu forgot the sinne offering which they should have eaten and suffered it to be all burnt and this was the eighth day after their consecration Levit. 9.2 when as yet the anointing was fresh upon them and they did not yet come forth of the doores of the Tabernacle Levit. 10.7 And yet notwithstanding this negligence there was no nullitie of Aarons consecration Tostat. quâ—st 18. 2. Therefore Tostatus opinion is rather to be received that some things were of necessitie in the consecration as the washing anointing of the Priests the putting on of the priestly apparell the sprinkling of themselves and their garments some things were only de solennitate belonging to the solemnitie of the consecration as the seething and eating of it in the holy place and eating it the same day it was a sin to omit any of these but thereby their consecration was not made voide QUEST XLI Why the consecration of the Priests continued seven daies Vers. 35. SEven daies shalt thou consecrate them c. 1. This consecration of the Priests was to continue seven daies together that both the Priests hereby might bee confirmed in their vocation and be assured thereof that they were thereunto appointed of God and that the people also might thereby take better notice that they were set apart by the Lord for that holy function Osiander 2. And further hereby thus much was signified that as the Priests seven daies together were consecrated so we per totum vitae curriculum throughout the whole course of our life should be consecrated and addicted to Gods service Simler Marbach 3. Likewise we are hereby admonished Pontificem continuo proficere non posse repente summum fieri c. that the Priest must daily increase and go forward that he cannot be made perfect at once that many gifts and graces are required in him Lippoman 4. It also sheweth that as their consecration was not perfect before the seventh day so we cannot attaine to perfection in this life Osiander QUEST XLII Whether all the sacrifices of the first day were iterated seven daies together or the sacrifice for sin only Vers. 36. ANd shalt offer everie day a calfe 1. Lyranus thinketh that not onely a calfe for a sinne offering was sacrificed everie day but two rammes also so that seven calves were offered and fourteene rammes in these seven daies So also Simler Borrh. Lippom. Pellican But seeing there is no mention made but only of the sinne offering we have no warrant to imagine any other sacrifice to have been iterated but that as belonging to their consecration 2. Iosephus thinketh yet more that all things were iterated every day which were done upon the first day as the anointing of them and the sprinkling of the Priests themselves and their garments But this is not like that their consecration was iterated it was sufficient for them once to be consecrated and seeing the ramme of consecration was killed onely upon the first day with the bloud whereof they were sprinkled they were so sprinkled but upon the first day 3. Tostatus his opinion is that the calfe which was the sacrifice for sinne and the consecration ramme were offered everie day expresse mention is made of the one and the other is implied in these words seven daies shalt thou fill their hands that is put into their hands part of the peace offering to be shaken to fro before the Lord as is prescribed vers 24. Now the ramme of burnt offering needed not to be daily offered during these seven dayes because there were every day morning and evening a lambe offered for a burnt sacrifice Sic Tostat. But this opinion cannot stand 1. Seeing Moses is bid to take two rams chap. 24.2 it is like that either both of them were â—â—nued every day or none 2. And the filling of their hands signifieth nothing else but the consecrating of their Ministery as is before shewed whereof the hand was the organe and instrument it is not literally to be pressed to signifie the putting of the things offered into their hands 4. Therefore according to the words of the text of all the sacrifices appointed for the first day onely the calfe which is the sinne offering is prescribed to be iterated and the reason is because it was to cleanse and purifie the Altar Levit. 8.15 But only in this sacrifice were the hornes of the Altar touched with bloud and so sanctified which was not done in any of the other sacrifices QUEST XLIII To what end the sinne offering was offered every day of the seven Vers. 36. THou shalt offer every day a calfe c. for reconciliation or to make atonement 1. This reconciliation was not only made for the sinne of the Priests as thinketh Tostatus for the hornes of the Altar were laid on with this bloud whereby it was purified Levit. 8.15 2. Neither yet was this sinne offering prescribed only ad expiandum Altare to cleanse the Altar as thinketh Osiander Calvin For he had said before seven dayes shalt thou consecrate them that is the Priests and then it followeth and shalt offer every day c. so that this daily offering for the space of seven dayes belonged unto the consecration of the Priests 3. Therefore the end of this sacrifice for sinne was both to make atonement for Aaron and his sonnes as also to purifie and cleanse the Altar Iunius QUEST XLIV How the Altar was cleansed and why Vers. 36. ANd thou shalt cleanse the Altar 1. After the consecration of the Priests is set forth their Ministery and service both at the Altar of burnt offering and in the golden altar in the next Chapter Here three things are declared concerning the Altar of burnt offering 1. How it should bee purified 2. What should bee offered thereon 3. The profit and benefit that should come thereby the Lord would there come unto them and speake with them vers 42. and dwell among them vers 45. Lyranus 2. Two things are required to the purifying of the Altar it must first be cleansed not that it was polluted of it selfe but to shew that in respect of man omnia corruptione naturae profana ob peccatum c. that all things by the corruption of our nature are profane because of sinne Gallas Marbach As also it was not only cleansed but sanctified and set apart for holy uses that it should not be lawfull to offer their sacrifices elsewhere
here is taken for the singular according to the Hebrew phrase Oleaster As so the Lord saith I have made thee Pharaohs god chap. 7.1 where the word is Elohim in the plurall and sometime a word of the plurall number is joyned with an adjective of the singular as Isai. 19.4 I will deliver the Egyptians into the hands adonim kasheh Dominorum duri of Lords hard where the adjective is put in the singular sometime the adjective that is joyned with it is put in the plurall also but the relative in the singular Iosh. 24.19 Elohim kadashim his he is holy gods that is an holy God so likewise sometime Elohim is put with a verbe singular as Gen. 1.1 Bara Elohim creavit Dii God created sometime with a verbe in the plurall as in this place asherjeeben which may goe before us So then Elohim gods in the plurall is here put for the singular Make us a god Tostat. qu. 4. QUEST VIII How the Israelites would have their god to be made to goe before them TO goe before us 1. It is evident by this wherefore they desired a visible god to be made not to that end that they might with greater libertie eat and drinke feast and play before the idoll which they could not doe before the Lord for the Lord did allow them to rejoyce before him in sober and seemely manner Nor yet because they bee like unto other nations to have some visible image to worship but they shew the end thereof that they might have some visible presence to goe before them Tostat. qu. 6. 2. And whereas Moses being absent they might have desired some other guide in his place to direct them they doe not so both because they know none could be given them like unto Moses and if such an one might be found he was subject to the like danger as they imagined Moses to be fallen into they desire rather some visible god to be given unto them Tostat. qu. 8. 3. Neither were they so senselesse to thinke that an idoll made of silver or gold which hath eyes and seeth not eares and heareth not could goe before them 4 And Tostatus conceit is too curious that because they had seene images in Egypt which had as they thought a certaine divine power in them speaking sometimes and making answer unto demands And among the rest the Egyptian God Apis which was like a pide bull did appeare once in a yeare unto them and used to goe before them unto Memphis and all the Egyptians followed after playing upon their harpâ— and other instruments he thinketh that the Israelites desired the like god to bee given them that they might have an image made endued with some divine power to goe before them But they never had seene any image in Egypt made with mens hands to stirre and move and walke before them The Egyptian god Apis was either a very pide pull indeed or the devill in that likenesse therefore they having seene no such president in Egypt it is not like they imagined any such thing 5. Wherefore these Elohim gods which they desire to be made were none other but images as Laban so calleth his little images gods Gen. 31. Gallas This then is the meaning that some image may be made them quae admoneret eos praesentiae divina which should admonish them of the divine presence Osiander And they say in effect but thus much Instituâ— nobis cultum c. Appoint us some kinde of worship that God may be reconciled unto us Vt pergat nos praecedere That he may go forward still before us as he hath begun Ferus So then their meaning is not that the idoll to be made should still goe before them but that God represented and reconciled thereby might goe on still with them QUEST IX Why the people came to Aaron rather than to Hur his fellow governour BUt it will bee here questioned why the people demand this rather of Aaron than of Hur who was joyned with him in the government chap. 24. 1. R. Salom. maketh this the reason because that the people had killed Hur because he resisted them and this he saith was the manner of his death al the people came and spet into his mouth and so choaked him But it is not like if Hur in so good a cause had given his life that it should have beene omitted Phinehes fact in slaying the adulterer and adulteresse is commended and honourable mention is made thereof but Hur had beene more worthie to have beene recorded for not killing but in suffering himselfe rather to bee killed in defence of Gods pure worship Tostat. qu. 3. 2. Neither yet is it to be supposed that Hur was dead for some mention then is like to have beene made of his death being a principall governour and of the peoples lamentation for him 3. Therefore although Hur may bee thought to have yeelded and consented to their motion as well as Aaron as not being a more holy man than hee yet because Aaron was the chiefe and more principall he onely is mentioned Tostat. qu. 3. QUEST X. Whether at this time the Israelites wanted the presence of the cloud FUrther whereas they desire gods to bee made to goe before them it will be here objected that they had the presence of the cloud which went before them and they therefore needed not to have had any other guide 1. Oleaster therefore thinketh that the cloud might at this time be taken out of their fight but this opinion is briefely confuted before quest 4. the cloud did not leave them till they came into the land of Canaan when the manna also ceased Iosh. 5. 2. Some make the blinde curiositie of the people the cause why they regarded not that ordinarie signe of Gods presence but requested some figure and representation of God answerable to their vanitie Calvin So also Chrysostom Adhuc iâ—spicis quod miraris oblitus es largitoris Thou seest daily that which thou wonderest at namely the manna which fell every morning and thou forgettest the giver 3. But this also may bee joyned to the former reason they had staied 40. dayes in a plat and the cloud stirred not they had continued as long in this place about mount Sinai even fortie dayes as they had beene in all the mansion places since their comming out of Egypt and so they might doubt that this cloud should be their direction no longer to goâ— before them into the promised land and therefore they desire another guide QUEST XI Why they say they knew not what was become of Moses Vers. 1. FOr of this Moses c. we know not what is become of him c. 1. R. Salom. thinketh they supposed he had beene dead and that Satan had made such an apparision in the aire as if they had indeed seene a coffin as if Moses had beene dead and his bodie put into it But if they had conceived that Moses were dead they would not have spoken
therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not necessarie here to understand that Moses had any speciall commandement
latine vulgar text refused of the Papists Iunius translation preferred The tree of life did not give immortality Tree of life not effectively so called but significatively What kind of tree it was Why it was so called Synoâ—s contr 〈◊〉 quaest 3. It cannot be the river Ganges Gihon not Nilus The frame of mans body more excellent than of any other creature Adam how the longest liuer of all the Patriarks Adam not the greatest man in stature of body Hebrewes curious observations Adam by his transgression made subject to eâ—ernall death Foure kinds of death To what end the creatures were brought Adam Hebrewes vâ—ine collections Salomon not wiser than Adam Whether Adam knew of the fall of the Angels Hebrew curiosities 〈◊〉 he 〈…〉 one 〈◊〉 The observation of the Lords day is morall The Lords day instituted by the Apostles The Lords day a symbole of everlasting rest The observation of the Lords day bindeth in conscience Difference betweene the Lords day and other festivals See the booke of the catholike doctrine of the Church of England printed at Cambridge p. 37. ibid. p. 195. 1 Tim. 43. ibid Ibid. p. 196. Can. 45. 54. p. 189. Rom. 6. Galath 3.16 Hom. 7. in Exod. ad Rustich Serm. 33. de tempor serm 36. D. Bound Tractat. â— in Matth. Pererius against Bellarmine Hesiods story of Pandora For further answer to this obiection The religious vse of the Lords day Mans base beginning should teach him humilitie The earthly paradise should put us in minde of the celestial No man ought to lâ—ve idleâ—y The dutie of the wife The duâ—ie of the husband Gods watchfull providence over man S.C. â— S.H.c. T.P. â— H.C.c. S.H. dr diff ver C.B.S.r. C.H.c. T.B.r. S.H.c. T.B.r. S. ad S.H.c. S.ap. for pr. div sign C.c. Serpents whether they had the use of speech Of the natural wisdome of the serpent What kind of serpent it was Hebrewes fansies Eva altereth Gods words Satans doubtfull answer Adams sinne neither is to be aggravated nor the womâ—ns to be extenuate August lib. 14. de civitaâ— dei c. 17. Strabo lib. 15. Diod. 〈◊〉 lib. 4. 2. Mag histor scholastic Gen. c. 23. 3. Irenaeus lib. 3. advers haeres c. 37. 4. Ambros. l. de parad c. 13. Lib. de paraâ—â— c. 13. Lib. 5. advers haeres lib. 28. moral c. 2. Lib. 3. advers haeres cap. 37. Lib. 11. de Gen. ad liter cap. 33. In cap. 38. Ioâ— â— Genes ad â—it l. 11 c. 13. Adam heard Gods voice he saw him not Lib. de par c. 44. Who is understood to be the seed of the woman Lib. de tracta c. 20. The Serpent made dumbe What is signified by the heele How the Serâ—ent feedeth of dust Lib. 3. de Trini c. 23. Rupert ibid. Lib. 7. de hist. 2. animal c 9. Womans subjection to her husband how a punishment Man should not have returned to dust if he had not sinned Lib. 3. d. 〈◊〉 c. 20. Thoâ—d quest 35. in Genes Origen 〈◊〉 p. in Levit. Lib 11. Genes ad lit c. 33. Lib 3. Comment in Genes c. 28. Adam being deprived of life lost also the symbole and signe of iâ— Divers reasons shewing that man feâ—l the day of his creation De Genes ad lit lib. 11.23 De peâ—cat merit râ—miss lib. 2. cap. 21. R. Natâ—â—â— â— Meâ—achâ—â— Mâ—dâ—a◠〈◊〉 The contrary objection answered Quâ—st 40. in Genes What the Cherubims were that kept Paradise Whether Paradise were kept with a ficâ—io sword Prosper lib. 2. de vit contempt c. 19. Bâ—llar de grat 〈…〉 lib. 1. c. 6. Lib. 11. Gen. ad lit c. 4. Lib. 7. de Civit. Dâ—i c 30. Aug. l. de cor grat c. 10. August in Psal. 70. Bellar. 〈◊〉 3. amiâ—â— grat lib. 3. c. 4. Perer an 〈◊〉 6. disputat de pe c. Eva. 〈◊〉 1. Perer. in 3 Gâ—â— v 15. Bellar. lib. 2. de verb. Dei c. 1â— Bellar. de grat 〈…〉 c. â—8 Degrees of tentation Eyes opened after sinne Worldly shame Excusing of sinne Sobrietie in apparell S. ad T.G.r. S. Chal. ad T. B.G.r div accep T.G.B.r. Sic. T.G.B.r. div accept ap f. pr. Hier. S. alter S H.c. T. B.G r. Chal. ad Rupertus lib. 3. in Gen. c. 34. A fable fathered upon Methodius Lib. 1. de Cain Abel c. 3. Ambr. de Cain Abel c. 6. Hom. 18. in Gen. Aug. l. 15. de civ des c. 7. How sinne is said to lye at the doores Lib. 4. in Gen. c. 9. Hierom. in libtrad in Gen. Rupert lib. 3. in Genes c. 8. Ambros lib. 2. de Cain Abel â— 9. Of the land of Nod. Ioseph lib. 1. antiquitaâ— c. 11. Plato in protagora Arist. lib. 1. poliâ—iâ—or Epist. 125 ad Damasc. Theod. quest 44. in Gen. The occasion of Lamechâ— speech to his wives Chrysost. hem 〈◊〉 Gen. Iosâ—ph lib. 1. antiq Rupert lâ—b 3. â—â— Gen. c. ◠〈◊〉 22. Moral â—â— 12. Bellar. lib. 1. de grat priâ— hom c. 13. Bellar. de liber arb lib. 5. c. 22. Perer. in hanc locum Bellar lib de liber ar c. 7. The wicked hate the righteous A great judgement for a sinner to be forsaken of God Ambros lib. 2. de Cain Abel c. 9. The vaine coÌ„forts of worldly men The hope of worldly men in this 〈◊〉 A righteous man afflicted in this life S. ap f. pro. S. ad S. ad det S. ad S. det S. ad S. det S. ad det S. ad det S. alt S. ald Chal. cor S. ad S. det Matthew and Luke reconciled concerning the generation of Christ. Hebrew fables Hebrew fables Plin. lib. 7. c. 29. Divers men of great yeares Ioseph l. 3. antiq c. 3. Ioseph l. 1. antiq Iren. lib. â— ad vers hâ—res August lib. 15. de civ deâ— c. 13. The divers errors of the septuagint in the translation of this 5 chap of Genesis Lombard lib. â— dist 30. c. Catherin â—pâ—s de peâ—â—at origâ—â— câ— 6. Rom 3.12 Bellar. de 〈◊〉 pecat â—ib 5 c. 7. Pererius in hunc 〈◊〉 Sixt. Senens lib. 5. 〈…〉 6.1 quâ—s 4. Perer. lib. 7. in Gen. quest 7. Perer. ibid. qu. 7. Theodor. qu. 45. in Genes In comment ad Hebr. c. 11. Wisd. 4.11 Perer. lib. 7. in Genes q. 4. de Henoch Luk. 1.17 Tertul. lâ—b de 〈…〉 〈◊〉 in 1. ep 〈…〉 Medin l. 6. in â—ect in dâ—um Iude. c. 24. August lib. â—3 de câ—vâ— Deâ— c. 38. Oâ—g in Num. 〈◊〉 â—lt God will alwayes have a Church on earth Godly life goeth before everlasting glorie The Patriarkâ— beleeved in Christ. T.r. Chal. corâ— T.B.G.r. S.H. Ch. ad Tr. S. Ch. ad Litt. de Ch H. ad S. al H. de T.B.G.r. S. cor S. altâ— T. P.R S. cor T. r. S det H. ad H. coâ— Diodorus Siculus lib. 3. c. 2. Exod. 23.2 Exod. 23.2 Angels fell not for the love of women Francisc. Georg. 1. tom problem 3â— 331 Devils are not corporall Plutarch lib. de 〈◊〉 Devils have no generation Burgens in â— Genes Tostatus in
externall act 6. qu. The law of Moses did not onely restraine the hand but the minde 7. qu. Whether any morall and naturall duties were to be restrained by positive law 8. qu. Of the perfection and sufficiencie of the Morall law 9. qu. Of the abrogation of the law Questions upon the rest of this twentieth Chapter 1. QUest In what sense the people are said to have seene the voices which are properly heard and not seene 2. qu. What is meant here by voices whether the thunder or other voices 3. qu. VVhether there were a sound of the trumpet beside the voices 4. qu. Of the feare of the people and their going backe 5. qu. VVhy they desire that Moses would speake unto them 6. qu. VVhy the people are afraid they shall die 7. qu. How the Lord is said to come unto them and why 8. qu. How the Lord is said to tempt and prove his people 9. qu. VVhy the people stood afarre off and where 10. qu. How Moses is said to draw neere to the darknesse 11. qu. VVhy the Lord saith he spake unto them from heaven 12. qu. Why this precept is repeated of not making any graven image 13. qu. Of the meaning of these words Yee shall not make with me 14. qu. VVhy mention is made onely of images of silver and gold 15. qu. VVhy the Lord commanded an Altar of earth to be made 16. qu. VVhy the Altar was not to be made of hewen stone 17. qu. VVhy the lifting up of the toole is said to pollute the Altar 18. qu. How Jeremie is made to agree with Moses who saith the Lord commanded not any thing concerning sacrifices 19. qu. Of the difference betweene burnt offerings and peace offerings 20. qu. Whether it was lawfull to sacrifice in no other place than before the Arke or Tabernacle 21. qu. Whether it was lawfull to sacrifice before the Arke at the Tabernacle while they were asunder 22. qu. How long the Arke was severed from the Tabernacle 23. qu. Of the removing of the Tabernacle 24. qu. Of the places where it was lawfull or unlawfull to sacrifice 25. qu. How God is said to come and goe and how he is said to be in the world 26. qu. Whether it were not lawfull to goe up by steps to the Altar 27. qu. Why they were forbidden to use steps up to the Altar 28. qu. Of the abominable Idoll of the Gentiles called Priapus and the filthie usages thereto belonging 29. qu. Why the secret parts are counted uncomely Questions upon the one and twentieth Chapter 1. QUest Of the necessitie of the Iudiciall lawes 2. qu. The difference of the Morall Iudiciall and Ceremoniall lawes 3. qu. How the Ceremonials are abolished 4. qu. How far the Iudicials are now to be retained 5. qu. Why these lawes are called Iudgements 6. qu. How Moses propounded these lawes by speaking or by writing 7. qu. Why the Israelites were called Hebrewes 8. qu. How the Hebrewes became servants 9. qu. The difference betweene Hebrew servants and strangers 10. qu. Of three kinds of libertie and how servitude is agreeable to the law of nature 11. qu. How these six yeares are to be accounted 12. qu. The reasons why they ought to set their servants free 13. qu. Why the space of six yeares is limited for their service 14. qu. How the servant is said to come in with his bodie 15. qu. What manner of wise the master was to give to his servant 16. qu. Whether such separation betweene the servant and his wife were lawfull 17. qu. Why the servant was brought before the Iudges and what doore he was set to 18. qu. Of the divers kinds of punishments used among the Israelites 19. qu. What is meant here by Ever 20. qu. When the servant was to goe out free in the seventh yeare when in the fiftieth yeare 21. qu. Certaine cases put when the yeare of Iubile came before the yeare of remission 22. qu. Whether it were lawfull among the Israelites for the parents to sell their children 23. qu. In what sense it is said She shall not goe out as other servants 24. qu. Whether it must be read betrothed or betrothed not 25. qu. How shee was to be redeemed 26. qu. Why it was not lawfull to sell their maids to strangers 27. qu. What the meaning is of these words He hath despised her 28. qu. What kinde of betrothing is here understood 29. qu. Whether it were lawfull to take another wife to the former 30. q. Of the true reading and meaning of the 10. vers 31. qu. What these three things are mentioned in the text 32. qu. Whether maid servants were set free in the seventh yeare and not sometime before sometime after 33. qu. The summarie sense of this law concerning maid servants 34. qu. Of the end scope and intent of this law 35. qu. What kinde of smiting is here meant 36. qu. Why the murtherer was to die the death 37. qu. In what sense the Lord is said to offer a man into ones hand 38. qu. What places of refuge were appointed 39. qu. Why the Lord appointed places for such to flie unto 40. qu. What is to be counted wilfull murder 41. qu. Of the difference betweene voluntarie and involuntarie murder and the divers kinds of each 42. qu. Why the wilfull murderer was to be taken from the Altar 43. qu. What manner of smiting of parents is forbidden 44. qu. Of the grievous sin of paricide 45. qu. The law of manstealing expounded 46. qu. The reason why manstealing was punished by death 47. qu. What kinde of cursing of parents is here understood 48. qu. What manner of strife the law meaneth 49. qu. What punishment the smiter had if he which were smitten died 50. qu. VVhat should become of the smiter if the other died after he walked upon his staffe 51. qu. Of the equity of this law in bearing of the charges 52. qu. VVho should beare the charges if a servant had done the hurt 53. qu. VVhat servants this law meaneth and what kinde of chastisement is forbidden 54. q. The meaning of this clause For he is his money 55. qu. VVhether this law meane the voluntarie or involuntarie hurt done to a woman with child 56. qu. VVhether the death of the infant be punished as well as of the mother 57. qu. VVhether this law extendeth it selfe to infants which miscarie being not yet perfectly formed 58. qu. VVhy the action is given unto the husband 59. qu. VVhether the law of retalion be literally to be understood 60. qu. VVhether the law of retalion were just and equall 61. qu. Of servants freedome for the losse of an eye or tooth 62. qu. VVhat manner of smiting and goaring of a beast is here understood 63. qu. VVhy the ox that goareth was commanded to be stoned to death 64. qu. VVhy the flesh of the ox was not to be eaten 65. qu. In what case the owner is to die when his ox goareth any to death 66.
qu. VVhether the owner might redeeme his life with money 67. qu. VVhat servants this law meaneth Hebrewes or strangers 68. qu. VVhy a certaine summe of money is set for all servants 69. qu. VVhat kinde of welles this law meaneth where and by whom digged 70. qu. How the live and dead ox are to be divided where they were not of equall value Questions upon the two and twentieth Chapter 1. QUest Of the divers kinds of theft 2. qu. VVhy five oxen are restored for one and for a stollen sheepe but foure 3. qu. Of the divers punishment of theft and whether it may be capitall 4. qu. VVhy the theefe breaking up might be killed 5. qu. How it is made lawfull for a private man to kill a theefe 6. qu. After what manner the theefe was to be sold. 7. qu. VVhy the theefe is onely punished double with whom the thing stollen is found 8. qu. How man is to make recompence of the best of his ground 9. qu. Of the breaking out of fire and the damages thereby 10. qu. VVhy the keeper of things in trust is not to make good that which is lost 11. qu. How the fraud in the keeper of trust was to be found out and punished 12. qu. VVhat is to be done with things that are found 13. qu. How this law of committing things to trust differeâ—h from the former 14. qu. How the cause of theft differeth from other casualties in matters of trust 15. qu. VVhether it were reasonable that the matter should be put upon the parties oath 16. qu. VVhat was to bee done if the thing kept in trust were devoured of some wilde beast 17. qu. Of the law of borrowing and lending when the thing lent is to be made good when not 18. q. Why such a strait law is made for the borrower 19. qu. Why the hirer is not to make good the thing hired as when it is borrowed 20. qu. Whether the fornicator by this law is sufficiently punished 21. qu. Why the woman committing fornication bee not as well punished by the law 22. qu. What kinde of dowrie this law speaketh of 23. qu. How this law differeth from that Deut. 22.29 24. qu. What was to be done if the fornicator were not sufficient to pay the dowrie 25. qu. What if the fornicator refused to take the maid to wife 26. qu. Whether this law were generall without any exception 27. qu. How farre this positive law against fornication doth binde Christians now 28. qu. Why the law doth require the consent of the father to such mariages 29. qu. Why next to the law of fornication followeth the law against witchcraft 30. qu. What kinde of witchcraft is here understood 31. qu. Whether love may be procured by sorcerie 32. qu. Whether witches can indeed effect any thing and whether they are worthie to bee punished by death 33. qu. Of the odious sinne of bestiall and unnaturall lust 34. qu. The reasons why men are given over to unnaturall lust 35. qu. What is meant by sacrificing to other gods 36. qu. Whether idolatrie now is to bee punished by death 37. qu. Why idolatrie is judged worthie of death 38. qu. Of kindnesse how to be shewed toward strangers and why 39. qu. Why widowes and Orphanes are not to be oppressed 40. qu. How and by what meanes prayers are made effectuall 41. qu. Why usurie is called biting 42. qu. What usurie is 43. qu. Of divers kinds of usuries 44. qu. That usurie is simplie unlawfull 45. qu. Certaine contracts found to be usurie not commonly so taken 46. qu. Whether all increase by the lone of money be unlawfull 48. qu. Whether it were lawfull for the Iewes to take usurie of the Gentiles 49. qu. What garment must bee restored before the Sun set which was taken to pledge and why 50. qu. Who are understood here by gods and why 51. qu. VVhy the Magistrate is not to be reviled and with what limitation this law is to be understood 52. qu. VVhether S. Paul transgressed this law Act. 23. when hee called the high Priest painted wall and whether indeed he did it of ignorance 53. qu. VVhat is understood here by abundance of liquor 54. qu. Of the difference of first fruits and tithes 55. qu. Of the divers kinds of tithe 56. qu. Reasons why tithes ought to be payed 57. qu. VVhether this law bee understood of the redemption of the first borne or of their consecration to Gods service 58. qu. VVhy the first borne of cattell were not to bee offered before the eighth day 59. qu. Of the meaning of this law whether it were mysticall morall or historicall 60. qu. VVhy they are forbidden to eat flesh torne of beasts 61. qu. Of the use and signification of this law Questions upon the three and twentieth Chapter 1. QUest Of raysing or reporting false tales 2. qu. What it is to put to the hand to be a false witnesse 3. qu. How great a sin it is to be a false witnesse 4. qu. VVhether in this law we are to understand the mightie or the many 5. qu. How the poore is not to be esteemed in judgement 6. qu. How person are accepted in judgement and how far the poore may be respected 7. qu. VVhy mercie is to bee shewed toward the enemies oxe and asse 8. qu. VVhether it is to bee read Thou shalt helpe him or lay it aside with him 9. qu. How the poore mans cause is perverted in judgement 10. qu. Against lying in judgement and how it may be committed 11. qu. VVho are meant here by the just and innocent 12. qu. In what sense God is said not to justifie the wicked 13. qu. VVhether a Iudge ought alwayes to follow the evidence when he himselfe knoweth the contrarie 14. qu. A Iudge is not bound of his knowledge to condemne a man not found guiltie in publike judgement 15. qu. VVhat a dangerous thing it is for a Iudge to take gifts 16. qu. VVhether all kinde of gifts are unlawfull 17. qu. VVhy strangers are not to bee oppressed in judgement 18. qu. Of the divers festivals of the Hebrewes 19. qu. VVhy the land was to rest the seventh yeare 20. qu. What the poore lived upon in the seventh yeare 21. qu. VVhether the seventh yeare were generally neglected in Israel 490. yeares together as Tostatus thinketh 22. qu. Why the law of the Sabbath is so oft repeated 23. qu. VVhat manner of mention of strange gods is here forbidden 24. qu. VVhy it is forbidden to sweare by the name of strange gods 25. qu. Whether a Christian may compell a Iew to sweare by his Thorah which containeth five books of Moses 26. qu. VVhether a Iew may be urged to sweare by the name of Christ. 27. qu. VVhether a Saracon may be urged to sweare upon the Gospell or in the name of Christ. 28. qu. VVhether a Christian may sweare upon the the Iewes Thorah 29. qu. That it is not lawfull for a Christian to sweare upon the Turkes Alcaron or