purpose not to returne convey much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta
vers 15. 3 They filled their houses vers 6. as the frogges did before and went into every roome and chamber their amberies victuals storehouses were pestered with them for so it may be gathered by the like annoyance in the frogges 4. And not onely so but with their venemous teeth they did bite and destroy men and therefore Pharaoh desireth vers 17. that God would take away that death onely and so we read Wisd. 16.9 that the biting of Locusts and flies killed them QUEST VI. Why sometime Aaron sometime Moses stretched out the rod. Vers. 13. NOw Moses stretched forth his rod c. 1. This is to bee observed that in the bringing of some plagues Moses commandeth and Aaron stretched out the rod as in the three first plagues of the bloudie waters frogges and lice in the two next of the swarmes and murrane Moses and Aaron doe nothing in the three following Moses is the instrument to bring the botches the haile and Locusts 2. The reason of this difference the Hebrewes ascribe to the dignitie of Moses who brought the plagues that came from above out of the aire and skie and Aaron those which were wrought below And herein is fulfilled the promise of God to Moses that he had made him Pharaohs God for so Moses commandeth the aire fire and water and all the elements as a terrene God 3. Yet Moses doth not any thing by his owne power neither is there any vertue in his rod Moses indeed stretcheth out his rod but is said that the Lord brought the East wind Simler QUEST VII What kâ—nde of wind it was which brought the Locusts THe Lord brought an East wind 1. God useth the Ministrie of the wind not as having any need of it but that we might know that when any wind or weather is sent God is the author of them 2. This was not a southerly wind as the Septuag read and Philo to whom Pererius subscribeth affirmeth the same but beside that the word kedâ—m signifieth the East it is evident by the contrarie wind which cast them into the red sea called the West wind vers 19. that the East wind brought them Thostatus And the Latine interpreter though missing of the sense of the word calleth it urentem ventum a searing wind which best agreeth to the East wind which is well knowne to seare and wither fruit and to breed caterpillers and wormes 3. Though it be usuall in those parts for Locusts to be brought with the wind yet such an infinite number of them and in so short a time to bee brought was mircaulous and extraordinarie Simler QUEST VIII Whether this plague of Locusts were incomparable and not to be matched Vers. 14. SO grievous Locusts like to these were never before neither after them shall be such How then agreeth that place of the Prophet Ioel with this where he speaking of the like plague of Locusts saith There was none like iâ— from the beginning neither shall be any more after it Ioel. 2.2 It may bee answered that it is here meant of Egypt that in that land there were never any such Locusts neither should be as it is said of the haile so grievous as there was none throughout all the land of Egypt since it was a nation chap. 9.24 2. But because the words here are generall no mention being made of Egypt it may rather be answered that these Locusts came all at once but in that plague which Ioel speaketh of these foure kinds the Palmer worme the Grashopper Canker worme and Caterpiller did one succeed another and one devoured that which the other left Ioel. 1.2 And in that respect it is said to bee so grievous as none was before it Simler 3. Or rather it is said to be incomparable for the continuance of it which was certaine yeeres whereas these Locusts indured not many daies QUEST IX In what sense it is said the Locusts devoured that which the haile left Vers. 15. THey did eat all which the haile had left And yet it is said before that the haile did smite all the herbes of the field chap. 9.25 then there was nothing for the Locusts to devoure 1. Some answere that the haile onely touched the corne as rie wheate barlie flax but not the grasse then the Locusts came and devoured herbe grasse and all Pellican But the text it selfe admitteth not this for the haile is said to smite all the herbes of the fields and so the Locusts did also eat all the herbes of the field vers 15. 2. Some thinke that there was some respite betweene the haile and the comming of the Locusts and that in the meane time the corne and other fruits which the haile and lightning had smitten did grow againe and then the Locusts came and devoured it Simler But beside that it is shewed before that this plague of Locusts followed the other within two or three daies quest 9. in chap. 7. in which time there could be little renewing of the fruits by a second growth and spring the text favoureth not this conceit because the Locusts are said to eat that which the haile left but that which was then not growne cannot be said to be left 3. Therefore it may be better answered that where the haile is said to have smitten all the herbes of the field it must be understood for the greatest and most part as it was said before chap. 9.6 that all the cattell of Egypt died whereas some remained for the other plagues as for the haile chap. 9.25 Simler 4. But neither are we forced in this place so to restraine the generalitie of these words but this may be said that where the haile and lightning did smite though all the herbes and fruits were touched yet not the whole there might be some greene thing remaining after the haile and lightning played the part as wee see in the searing and blasting of corne that some escapeth so that which this tempest had not blasted and seared the Locusts devoured QUEST X. Why the plague of Locusts is called a death Vers. 17. THat he may take away from me this death onely 1. Some thinke that be so called this plague as if he should say this destruction because it brought a decay and consumption upon all things Vatab. but death properly is understood of living creatures as cattell and men 2. Some referre it to the event which Pharaoh might feare lest that the people being offended with Pharaoh who was the cause of these plagues might make some mutinous insurrection whereof slaughter and death might follow Simler But he speaketh of death and mortalitie alreadie begun and not feared onely 3. Therefore some thinke that the Locusts with their biting killed men as it is collected Wisd. 16.9 and that therefore it is called a death Perer. but this is not all for he saith this death onely his meaning is not that the men in their houses should be delivered from the biting of Locusts but generally that the
idlely without labour yet his labour should have beene pleasant rather for delight than necessity Mercer QVEST. XXVII Of the growing of Thistles Vers. 18. THornes also and thistles c. 1. The earth should have brought forth thornes and thistles before but now it bringeth them forth as noxious and hurtfull to man 2. And whereas he is bid to eat the herbe of the field this is neither interlaced as a consolation as Calvin for all this here uttered belongeth unto mans punishment neither is man here deprived of the eating of all other fruit saving hearbs But here the Lord sheweth how man had deserved by his sinne to bee deprived of the pleasant fruâ—t of Paradise and to live of the herb as other bruit beasts though by herb corne is especially signified ordained for the use of man 3. But where mention is made of the sweat of the browes by this particular all other kinde of labour in severall vocations as of Magistrates Ministers handi-crafts men is implied Luther Likewise under one kinde of labour and sorrow all other miseries and cares of this life are comprehended Calvin 4. Yet God sheweth mercie in infflicting of these punishments in turning them from eternall to temporall 5. And whereas the Lord giveth this as a reason that man should returne to dust because he was taken out of it this is not so to be understood as though he should have turned to dust if hee had not sinned for as S. Paul sheweth death came in by sinne Adam should have beene translated and changed as Henoch and Elias were and they shall be that remaine alive at the comming of Christ. But while man stood in his integrity and happinesse he remembred not his terrene beginning as hee considered not his nakednesse but now the Lord maketh it an argument of his mortall condition and bringeth it to his remembrance to humble him thereby Mercer QVEST. XXVIII Why Eva is called the mother of the living Vers. 20. ANd the man called his wives name Hevah 1. Neither as Lyranus thinketh is she so called because she was the mother of all which live in sorrow and miserie 2. Neither as Rupertus that Adam of incredulity so named her not beleeving that shee should returne to dust as the Lord had said but that he and his posterity should live 3. Neither need we referre it to the birth of Christ who brought true life into the world the woman cannot be truly said to be the mother of the spirituall life she was the mother of him that was the Author of spirituall life 4. And it is but a fond conceit to derive Ave the first word of the Angels salutation to Marie of Eva as though she repaired what was lost by Eva for the one is a Latine word the other Hebrew neither did the Angell say Ave all haile but the translater and the right word is not Eva but Hevah 5. Neither is Adam here to be noted of insolency and pride that having received sentence of death doth give unto the woman a name of life but Adam being confirmed by Gods promise concerning the seed of the woman that although they themselves were mortall yet by them mankinde should be propagated so calleth his wife 6. But the conceit of R Levi here hath no ground that shee is called the mother of all living that is of bruâ—t beasts in respect of the stupidity and dulnesse of her minde for by living man is here understood as sometime he is called flesh because of his excellencie among the rest 7. Neither was this name given unto Eva before they had sinned when Adam gave the names to the rest of the creatures as Pererius thinketh with the Hebrewes nor yet was it given so long after when he had some children as some other thinke but the name was given at such time and place as is here set downe before Adam called her Ishah as if you should say Mannesse as a name of the whole sex but here he calleth her Hevah as by her proper name so that these words because she was the mother of all living were not the words of Adam who yet by prophesie did foresee that it should so bee but Moses inserteth this sentence Mercer QVEST. XXIX What the coats of skinnes were which God made for Adam and Eve Vers. 21. VNto Adam also and his wife did the Lord God make coats of skins and cloathed them 1. These coats of skinnes were not their bodies as Origen with some other of the fathers seeme to thinke for God had made man before of the dust of the earth cap. 2.7 2. Neither were these coats made of the barkes of trees as Barcephas and Gregor Nazianzane for the Hebrew word gnor is no where found in that sense 3. Neither is Theodorets reason sound that they could not bee the skinnes of beasts which were created but two and two and so if any of them had beene slaine the generation of that kinde should have beene hindred for that there were no more created but two of a sort is not extant in Scripture 4. Neither need we imagine with Hugo that these skinnes might be made of the Elements or some other matter we are not to runne to miracles where an ordinary course is offered 5. Some would have these skinnes made of sheepes wooll but that is not skinnes 6. Ionathan of the Serpents skin but this is too curious 7. Neither did the Lord onely teach man how to make him garments for his necessary use afterward for the text is that he cloathed them that is actually presently 8. Therefore there is no inconveniencie to say that God caused skins whether of slaine beasts or otherwise by the ministery of his Angels or how else it pleased him to be brought to Adam whereof he made them coats QVEST. XXX Why God cloathed man in beasts skinnes ANd thus it pleased God to cloath man not for any such typicall signification as either to betoken the incarnation of Christ that was cloathed with our flesh or the cloathing of the nakednesse of the soule by repentance But for these causes 1. to shew him how his mortall body might bee defended from cold and other injuries which use of skinne or leather cloathing was first used in the world 2. To cover his nakednesse for comelinesse sake and therefore the Chalde Paraphrast calleth them vestimenta honoris garments of honour 3. To teach man that it was lawfull to use the beasts as for meat so for cloathing 4. And to give a rule that modest and decent not costly or sumptuous apparell should be used 5. And that he might know what difference is betweene Gods works and mans invention betweene coats of leather and figge leaves 6. And to put him in minde of mortality by his cloathing of dead beasts skins as Origen well noteth talib indici oportebat peccatorem ut essent mortalitatis indicium QVEST. XXXI How Adam is said to become as God Vers. 22. BEhold man is
sins were but secret infirmities they might be borne with for a time but seeing they justifie open impieties and their filthinesse is manifest to all the world now a cloake cannot hide them Muscul. 6. Confut. The Pope how a servant of servants Vers. 25. A Servant of servants c. This title Pererius saith the Popes doe usurpe as a signe of great humility but we rather trust that as another Caiphas so the Pope prophesieth the ruine of his owne Kingdome that he shall become one day a servant of servants indeed as Canaan was and beâ— made a servant to those that have served him 7. Confut. The tents of Sem not of the Pope or Romanists have the preheminence Vers. 27. TO dwell in the tents of Sem c. Thus we see that Sem hath the prerogative and that the Gentiles received their light from the Jewes But the Pope would draw this privilege from the Jewes to the Romanes that whereas the Apostle saith that the Jewes beare the Gentiles as the root the branches and not they the Jewes Rom. 11.18 yet the Pope would have the faith and profession of the Romans to be the root and foundation of all beleevers 6. Places of morall observation 1. Moral Man must not rule over men as beasts Vers. 2. THe feare of you shall be upon every beast Gregory here hath a good note that the feare of man must be not upon men but beasts That man should not by cruelty or tyranny seeke to be feared of men And yet good men sometimes desire to bee feared of others but it is when the feare of God is not among them that they which feare not the divine judgements may bee by feare of men kept in some awe and then non tam hominib quam brutis annimalib dominantur they doe not rule so much over men as bruit beasts 2. Moral Sobriety in meats commanded Vers. 3. AS the greene herb Although God yeeldeth to the use of man for his food all kinde of fowles fishes beasts yet hee would have man to use them moderately and soberly not to abuse them to gluttony or excesse or not contented with such kinds as are at hand to search the deep for fish to ascend the mountaines to catch fowle to hunt up and downe the wildernesse onely to satisfie his greedy appetite But he ought to use the flesh of beasts as the greene herb that is soberly and without curiosity to take such thingâ— as are at hand 3. Moral Gods great care in preserving the life of man Vers. 5. I Will surely require your bloud Where we see the great care which the Lord hath in preserving the life of man he will require it at the hands of the beasts yea of a mans brother neither shall he goe unpunished by this it appeareth domesticum familiarem Deo hominis esse naturam that mans nature is as domesticall and familiar unto God and that therefore God will not suffer him to be unpunished that offereth wrong as it were to his domesticall and familiar By this men are taught both to take heed of bloud shed and so to fall into the judgement of God neither much to feare the sword of the wicked seeing the Lord himselfe will revenge the death of the innocent 4. Moral The bow a signe of Gods justice and mercy Vers. 13. I Have set my bow in the clouds and it shall be a signe c. 1. The bow is a notable monument of Gods justice to call to our minde the sinne of the old world for the which it was destroyed that wee feare to offend God in the â—ike it is also a signe of Gods mercy in forbearing to bring the like destruction upon the world againe and if God shew such mercy even to wicked men and bruit beasts how great are his mercies that he layeth up in store for his elect 2. We see also how farre the justice of God exceedeth his mercy the rigour of his justice was but for a time in once destroying the woâ—ld by water but his mercy is perpetuall in the continuall preservation thereof so the Prophet Isay saith for a moment in mine anger I hid my face from thee c. but with everlasting mercy have I had compassion upon thee This is unto me as the waters of Noe Perer. 5. Moral The miraculous propagation of mankind Vers. 19. OF them was the whole world over-spread c. here appeareth the wonderfull providence of God that by three men the whole world was replenished when as they were subject to the rage and invasion of beasts and wanted many necessary things the earth having not yet recovered her former vigour and force decayed by the floud the like matter is to be seene saith Chrysostome in the Christian faith that God per duodecem piscatores illiteratos c. that God by twelve fishermen unlearned c. hath subdued the whole world to himselfe and propagated the faith 6. Moral Noahs awaking out of drunkennesse what it signifieth Vers. 14. THen Noah awaked c. This were to bee wished saith Musculus that they which are the Patriarks and take upon them to be the pastors of the Church were herein like unto Noah to awake also from their drunkennesse their ignorance errour and superstition As also all intemperate and riotous persons are to learne by this president to awake from their sinne and not to continue in their licentious course nor make a continuall trade and occupation of drunkennesse CHAP. X. 1. The Method and parts of the Chapter THis Chapter hath three parts according to the severall generations of the three sonnes of Noah Iapheth Cham Sem by whom the world was replenished the generation of Iapheth is expressed from v. 1. to v. 6. their names v. 2 3 4. their habitation and place of dwelling v. 5. the generation of Cham rehearsed from v. 6. to 21. their severall names together with their habitation then followeth the generation of Sem their names from v. 22. to v. 30. their habitation vers 30. 2. The grammaticall sense or difference of translations 2. Thobel Mesoâ—eh S. Thubal Mesech H. Thubal Mesech c. 4. Citij Rhodij H.S. Cethim Dodanim H. Câ—ttâ—m Donanim c. 7. Regma Sabathaca S. H. Ch. Raamah Sabtecha T. B. G. A. heb Ragmah 8. A gyant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth S. a mighty man c. ghibbâ—r robustus strong 9. A giant hunter S. a mighty hunter H. B. G. a mighty man Ch. mighty in hunting T. P. heb 10. Arach S. H. Erech cat Eerech c. in the land of Babylon Ch. Sennaer or Sinhar cat sic heb 11. Out of that land came Assur S. H. cum caeter Out of this land he came into Assur Tr. built the streets of the City H. Rahoboth the City caeter rachab breadth 12. Dasem S. Resen caet 14 Cappadoces Ch. Captharim caeter 18. Cynaeum S.H. Ch. Cynaum caet cum s. Sini Eveum
Chaldea for Abraham was ready to have left his kindred if they had refused to goe with him And Terah is made the Author of this journey not as though they went forth without Gods calling but for that hee was willing to goe with Abraham whether for griefe of his sonnes death as Iosephus or for that though hee was somewhat superstitiously bent hee was desirous to goe out of that Idolatrous countrey therefore Terah Abrahams father being the head of the family is named as the chiefe QVEST. V. Of divers kinds of calling and renouncing the world THere are divers kinds of callings some are called immediately of God either by manifest revelation as Abraham or secret inspiration some are called by men as the Israelites by the Prophets some are called by affliction as Psal. 88.34 When hee slew them they sought and returned And three wayes doe men forsake the world 1. by actuall leaving and forsaking all they had as Abraham here and the Apostles under Christ. 2. by mortifying their affections as David was like a weaned childe Psal. 131.2 3. by sequestring their thoughts to the contemplation of heavenly things which S. Paul calleth the having of our conversation in heaven Phil. 3.20 QVEST. VI. Seven great blessings upon Abraham Vers. 2. I Will make of thee a great nation c. 1. God calling Abraham from his countrey leaveth him not destitute but promiseth a great recompence for his countrey hee is brought into a better land for a small kinred a great nation shall come out of him he is called from his fathers house but God will make him a father of many nations 2. The Lord bestoweth upon Abraham seven great blessings Pe-Perer ex Cajetan 1. I will make thee a great nation either because many and populous nations came of Abraham by Hagar and Ketura Gen. 25. or in respect of the people of Israel which was great not so much in number as renowne because of the Kings Prophets wise and vertuous men that came of them 2. I will blesse thee This blessing was able to make his barren wife Sara fruitfull Vatablus I will make thee rich prosperous Musculus Or I will blesse thee spiritually Rupertus 3. I will make thy name great 1. Abrahams name was reverenced even among the heathen as Iosephus sheweth lib. 1. antiquit 2. It was great in respect of the faithfull that are called the children of Abraham 3. Great because the Lord vouchsafeth to call himselfe the God of Abraham Isaak and Iacob 4. Great in respect of Christ that came of Abraham Matth. 1.1 Perer. 4. Thou shalt bee a blessing 1. It signifieth the certainty of this blessing whom man blesseth they are not alway blessed but he that God blesseth shall surely bee blessed 2. The excellency of this blessing he shall not only bee blessed but a blessing it selfe 3. And he should be a forme of blessing as they should say the God of Abraham Isaac c. blesse thee Calvin 5. I will blesse them that blesse thee c. Abrahams friends should bee blessed for his sake as Lot Gen. 14. Ismael 25. therefore Abimelech being a King did desire to make a league with Abraham because he saw God was with him 6. I will curse them c. So perished Pharao Og Sehon the Assyrians Chaldeans were punished for their enmity against the people of God Luther Therefore Balaam durst not curse the people of God because the Lord had not cursed them Numb 23. 7. All the families of the earth shall be blessed in thee 1. Not only because they shall take up a forme of blessing as the Hebrewes interpret the Lord blesse thee like Abraham for this forme among all the families of the earth was not used the Romanes in the coronation of their Emperours were wont to say â—is falicior Augusto melior Trajano be more happy than Augustus better than Trajane 2. Neither so onely because all Gentiles should be blessed for imitating the example of faithfull Abraham 3. Non tantum significat ipsum fore exempler sed causam benedictionis it signifieth he should not only be an example or patterne but a cause of blessing because in Christ the seed of Abraham as the Apostle expoundeth Galath 3.16 all the nations in the world were blessed Calvin QVEST. VII Of the computation of the 430. yeare mentioned by S. Paul Gal. 3.17 FRom this promise made to Abraham are we to account the 430. yeares which S. Paul saith were betweene the promise and the law Galath 3.17 1. Hereunto agreeth the computation of Moses that the Israelites dwelt in Aegypt foure hundred and thirty yeares Exod. 12.40 not in Aegypt onely but in Aegypt and Canaan as the Septuagint doe interpret that place for so long it was since Abraham first began to sojourne in Canaan at what time also by reason of the famine hee went into Aegypt so Iosephus maketh his computation to the building of Salomons temple from the departure of the Israelites out of Aegypt 592. yeares and from Abrahams comming into Canaan a thousand and twentie so that there shall be betweene Abrahams arrivall in Canaan and the deliverance of the Israelites out of Aegypt by this account foure hundred twenty eight 2. Genebrard then is greatly deceived that counteth six hundred yeares from Abrahams comming into Canaan to the Israelites going out of Aegypt for both Saint Paul is directly against him who as Genebrard would enforce hath no relation in that number to the time of the Israelites dwelling in Aegypt neither doth the computation of the yeares agree for from Abrahams comming to Canaan till Iacobs going into Aegypt are but yeers 215. which are gathered thus from the promise to the birth of Isaak 25. from thence to the birth of Iacob 60. from thence till hee went into Aegypt 130. and the time from thence till the Israelites going out though it cannot bee so certainely gathered is thought not to exceed two hundred and fifteene yeare more as shall bee shewed when wee come to that place of the fifteenth chapter 3. Though Saint Paul make mention of that promise which was made to Abraham and his seed which seemeth to bee that Gen. 22.18 yet by the account of the yeeres it must bee referred to this promise for the other renewed when Isaak should have beene offered up was fifty yeeres if Isaak were then 25. as Iosephus or if hee were 37. as some other Hebrewes thinke it was 62. yeeres after and so many yeeres should we want of foure hundred and thirty And then the same word seed is not here used yet there is the same sense for the Lord in saying in thee shall all the families of the earth bee blessed meaneth his seed 4. Further whereas Abraham is said to bee seventy five yeere old at his departure out of Charran and the promise was made before hee came out of Chaldea his time of abode could not bee long there not five yeares as Iunius supposeth but
conditions 2. Neither is the reason hereof because Pharao was a more wicked King though Abimelech seeme to bee the honester man for the beginning of Gods mercy is from him not from us 3. But the difference of this proceeding commeth from the mercifull disposition of God who will have mercy on whom he will Rom. 9.15 QVEST. VI. Of divine dreames and the diversity thereof Vers. 3. IN a dreame by night 1. The visions which are shewed in the day are more excellent than those which fall upon men in the night if all other circumstances be alike not onely for that it must be a greater propheticall power which can sequester the soule from the thoughts and cares of the day wherein it is occupied than in the silence of the night which is Aquinas reason but because all the powers of the soule when the body is watching are in their operation and working and so better prepared for heavenly contemplation an argument hereof may be this that dreames in the night have beene shewed to naturall and carnall men as to Pharao Nebuchadnezer but visions of the day are shewed to the faithfull as to Daniel and Peter Act. 10. 2. Yet the person of Abimelech considered who was in the day occupied in the affaires of his kingdome the night was a fitter season for him to be drawne to heavenly meditation Muscul. 3. There are two sorts of divine dreames one which is by representations and similitudes of other things such were the dreames of Pharao and Nebuchadnezer the other is a more excellent kinde when one heareth God speake to him as Abimelech here or an Angell as Ioseph Matth. 1. or some man as Paul Act. 16.9 And these more noble dreames are for the most part shewed to the servants of God Perer. 4. But we must take heed that we ascribe not too much to dreames and to make those divine that are not which may be thus discerned 1. The dreames which God sendeth are good and godly not favouring of any carnall thing 2. They are sent upon grave and weighty occasions 3. And for the most part to men fearing God 4. And they leave a certaine perswasion and inward sense of Godâ— presence in the soule Muscul. QVEST. VII Why the Lord saith of Abraham he is a Prophet Vers. 7. DEliver the man his wife againe for he is a Prophet and he shall pray c. 1. Some make this clause for he is a Prophet a reason of the former sentence of delivering his wife because he being a Prophet did know that he had not come neare her and therefore Abimelech need not doubt to deliver her Iunius Perer. 2. Or he is a Prophet and deare unto me and the wrong offered to him I will revenge as done unto my selfe Iun. 3. Because he is a Prophet marvell not that this punishment is laid upon thee for doing wrong to such an excellent man Calvin 4. But it is better referred to the words following he is a Prophet and an holy man and therefore shall pray for thee and his prayers shall prevaile Musculus QUEST VIII Of divers kindes of prophesying THis word Prophet or to prophesie is diversly taken in Scripture 1. He is called a Prophet to whom things secret and hid were revealed and the knowledge of things to come by the spirit of God such in times past were called seers 1 Sam. 9.9 2. They were called Prophets among the heathen whosoever could foretell things to come as some did by the subtilty of Satan so Saint Paul calleth Epimenides the Cretensian Prophet Tit. 1.3 Thirdly they were called Prophets that had a speciall gift to indite hymnes and songs to the praise of God 1 Chron. 25.3 Ieduthun is said to have prophesied upon the harpe 4. They were said to prophesie which did imitate onely the Prophets outward gesture when they were beside themselves as Saul prophesied when the evill spirit came upon him 1 Sam. 18.10 that is his outward gesture and behaviour was as of a man beside himselfe 5. They were so called Prophets that were Expounders and Interpreters of Scriptures so is it taken 1 Cor. 14. so Aaron was Moses Prophet Exod. 7.1 that is his spokesman Exod. 3.16 QVEST. IX Two sorts of Prophets BUt a Prophet is taken properly the first way whereof there were two sorts 1. They were called Prophets which had secrets revealed unto them to publish by writing and preaching to the people and in this sense the word Nabi a Prophet commeth of Nub which is to speake 2. They also were called Prophets who though they preached not yet God revealed many things unto them and used them familiarly and in this sense Nabi shall be derived of ban which is to understand of this sort was Abraham a Prophet To stat Oleaster ex Perer. QVEST. X. How Sarah is said to be Abrahams sister Vers. 12. YEt in very deed she is my sister c. 1. Neither is their opinion sound that thinke Sarah to have beene Abrahams owne sister by his father not by his mother sic Lyppoman Satus Cajetanus for such mariages were not in use among the faithfull in Abrahams time 2. Neither was she the daughter of Terah his brother adopted by Terah for Abraham saith she was the daughter of his father 3. Therefore Chrysostomes sentence is to have bin preferred that holdeth Sara to have bin the daughter of Haran Arbahams brother whom Thare had by one woman Abraham by another this Haran died a long time before his father so that Sarah after the death of her father might very well be called the daughter of Terah because he was her grandfather and he was also in stead of her father being dead 5. And whereas Abraham saith In very deed shee is my sisterâ— he saith not that she was properly his sister being his Neece but he saith In very deed to free himselfe from the suspition of lying See more of this matter Gen. 11.4.18 QVEST. XI How much the sickle was in values Vers. 16. A Thousand peeces or sickles of silver The common sickle neither was of so little value as one Ribera affirmeth out of Budeus as equivolent to the Atticke drachma or groat which is the eighth part of an ounce 2. Nor yet doth it countervaile foure drachmaes or groats as Iosephus 3. Nor an whole ounce as Hierome 4. But the common sickle doth weigh ten gerahs the sickle of the Sanctuary was double of twenty gerahs in weight Exod. 30.13 and every gerah did weigh sixteene barley cornes so that the common sickle did weigh 160. barley cornes that is two drachmaes and somewhat more Iunius and therefore the 70. translate the sickle didrachma a double groat that is a quarter of an ounce about fourteene pence starling QVEST. XII Who is said to be the vaile of Sarahs eyes Vers. 16. HE is a vaile of thine eyes to all that are with thee c. 1. This is neither to be referred to the gift which Abimelech gave 1. As though he had
Majestie doe urge and induce another to speake the truth or doe or not doe any thing as Ahab adjured Michaias and charged him in the name of God to speake the truth 2 Chron. 18.15 or else it is used passively when we force another to take an oath as Abraham here maketh his servant to sweare The first kinde of adjuration is used two wayes 1. By way of deprecation and intreaty by the inferiour to the superiour as the devils doe impudently adjure Christ not to torment them Matth. 5.7 but it was by way of intreaty vers 10. 2. It is used by way of authority and command 1. Thus the Prince adjureth his subjects as Saul did the people that they should eat nothing till night 1 Sam. 14.24 2. Thus the Apostles charged and commanded the spirits to come out of men as Paul did Act. 16.18 By this kinde of adjuration which is with power and authority spirits may be adjured but by the other which is by intreaty and supplication to conjure them which is nothing else but to intreat them for their helpe as Magicians and sorcerers doe it is a great impiety and plaine idolatry 3. Yea by a power and authority given from God thus the senslesse creatures may be adjured and commanded as Iosua by the power of God commanded the Sunne to stand still and it obeyed Perer. The other kinde of adjuring which is by ministring an oath is to be used onely in grave and weighty causes either divine as Nehemiah tooke an oath of the people that they should not give their daughters in marriage to the heathen Nehem. 13.25 or in humane affaires 1. For the deciding of controversies and ending of strife Heb. 6.16 2. For the binding of one to the obedient or faithfull performance of his service As Abraham here taketh an oath of his servant so officers may lawfully be sworne for the upright execution of their office and subjects to be loyall and true to their Prince 3. For the establishing of a league or covenant as an oath was betweene Iacob and Laban Gen. 32.53 4. For the clearing of a suspition as the woman suspected of adultery was charged with an oath by the Priest Numb 5.21 5. For the satisfaction of our neighbour in a matter of trust Exod. 22.11 so by the law the debtor may be lawfully urged with an oath by his creditor 6. For the security of a mans life one may sweare to another as the Egyptian servant to the Amalekite required an oath of David for the safety of his life and estate Sweare unto me by God that thou wilt neither kill me nor deliver me into the hands of my master c. 1 Sam. 30.15 QUEST VI. Why Abraham refuseth to take a wife from the daughters of Canaan Vers. 3. THou shalt not take to my sonne of the daughters of Canaan c. The reasons why Abraham would not have his sonne Isaack be linked in mariage with the Canaanites are these 1. Because they came of cursed Cham Generis author maledictionis haereditatem transmisit in suos The author of their stocke for not honouring his father did bring a curse as an inheritance upon his posterity Ambr. lib de Abrah cap. 9. 2. Because the Canaanites were Idolaters and of corrupt manners Primum in conjugio religio quaratur Religion must first be sought in mariage Ambr. Againe Salomon was corrupted and perverted from his faith by his idolatrous wives for although Nachors stocke were not pure in religion having a smattering of imagery and idolatrous worship as Laban sought for his gods that were stolen from him Gen. 31.30 yet they had some knowledge and understanding of God as appeareth in this chapter vers 50. This thing is proceeded of the Lord c. And beside their manners were honest and commendable not like to the Canaanites as is evident by Rebecca her virginity and their humanity in entertaining of strangers Perer. 3. Another reason hereof was for that the Lord promised the Countrey to Abrahams posterity and to expell the Canaanites therefore Abraham as he refused to bury his dead among them so much lesse would mingle his seed in mariage with them Mercer QUEST VII Why Abraham sendeth not Isaack to chuse his owne wife Vers. 4. THou shalt goe 1. Though Abraham send his servant about this businesse of mariage yet it was not without Isaacks consent who knowing this servant to be the minister of his father will yeeldeth himselfe to his fathers choice 2. Isaack is not sent not to make a way unto a mystery as Rupertus thinketh to shadow forth Christ who not by himselfe went but by his Apostles sent to the Gentiles 3. And though Isaack afterward sent Iacob for the same end to chuse him a wife from his fathers kindred yet that case was not like to this for Isaack had two sonnes Abraham but one and besides Iacob fled from the wrath of his brother to save his life Perer. And further Isaack was but forty yeares old a youth â—n those dayes Iacob was about seventy seven yeares of age and so fitter to chuse for himselfe QUEST VIII In what sense Mesopotamia is called Abrahams Country seeing he was borne in Chaldea Vers. 4. GOe unto my Countrey and kindred This Countrey and place of Abrahams kindred is named to be Aram Naharaim that is Mesopotamia vers 10. where was the City of Nahor which was Charran Gen. 28.10 Now Charran in Mesopotamia is said to be Abrahams Countrey 1. Not that he was borne there as Ramban and Paulus Burgens thinke for the place of Abrahams birth was Ur of the Chaldees Gen. 11.28 2. Neither is it called his Country because as Tostatus thinketh he dwelled there a long time even 60. yeares till the death of his father which is a great errour for Abraham stayed not long in Charran Eucherius thinketh but one yeare Pererius not so much Mercerus some two years Iunius five yeares howsoever the time was not long for Abraham no doubt being called to goe into Canaan would make no long aboad by the way nor yet deferre to obey Gods commandement So then neither Pererius thinketh right that Terah lived 60. yeares in Charran after Abrahams departure for Abraham came not into Canaan till after his fathers death Act. 7.4 And Tostatus also is deceived that Abraham with Terah lived together 60. yeares in Charran for seeing Abraham was but 75. yeares old when he departed from Charran if he staied there 60. then was hee but 15 yeare old when he came first to Charran which cannot be for he was then married Gen. 11.30 But both these errors are builded upon a false ground that Abraham was the eldest sonne of Torah and borne in his 70. yeare whereas the truth is hee was the youngest and borne in the 130. yeare of his fathers age as hath beene before shewed in the questions upon the 11. chapter 3. Wherefore the solution is this that Abraham calleth all the region beyond
we should contemne all things in respect of him and refuse no labour nor spare cost to gaine Christ as S. Paul counted all things dung to win Christ Philip. 3.8 5. Mor. Religion must not be professed for gaine but for Religions sake Vers. 23. SHall not their flocks and substance be ours They accept of circumcision not of any love to the worship of God but of a covetous mind for their owne profit for the which cause God was angry with them It is therefore a dangerous thing to dally with God and to make religion a cloake for our covetous and carnall affections S. Paul noteth some that thinke gaine to be godlinesse 1. Tim. 6.5 such are they which professe the Gospel not for conscience but for gaine and advantage Mercer CHAP. XXXV 1. The Contents IN this chapter first are declared such things as befell Iacob to vers 23. then mention is made of his sons their names and number and of the buriall of his father vers 23. to the end The things which concerne Iacob specially are set forth by the places where they were done 1. In Sechem God appeareth to Iacob and biddeth him goe to Bethel vers 1. then Iacob reformeth his house and hideth their strange gods under an oake vers 2. to 5. then he taketh his journey prosperously 2. In Bethel Deborah dieth and is buried under an oake vers 7.8 And there God appeareth to him againe and confirmeth the promise made where Iacob builded an altar for a memoriall vers 9. to vers 16. 3. Neere unto Ephrah Rachel dieth in travaile Benjamin is borne Iacob setteth up a pillar to vers 20. 4. In Migdalâ—eder Ruben lay with Bilha vers 21.22 2. The divers readings v. 2. Iacob his whole house being called together said H. Iacob said to his house and all that were with him caeter v. 3. His word was my helpe in the way which I walked C. he was with me in the war c. caeter v. 4. They gave Iacob the Idols of the people C. strange gods caet the gods of strange people â— for strange nechar is put in the singular number and so cannot be the substantive to gods celâ—be which is in the plurall under a terebinth H. S. under an oake caeter â—elab signifieth both and he lost them to this day and Israel went from Sechem S. v. 5. they durst not follow after them going away H. they did not follow the sonnes of Iacob caeter v. 8. she was buried in the plainâ— of the valley Ch. under an oake caeter and he called the name of it the oake of mourning H.S.B. the valley of mourning C. Allon Bacâ—tâ— caeter alun an oake â—elon a plaine v. 11. I am thy God S. I am God almighty caeter shadai heb v. 13. and he went away from him H. and the glory of God ascended in that place where he spake with him Ch. and God ascended from him in that place where he spake with him caeter v. 15. he called the name of the place Bethel H. Iacob called the name of the place where God spake with him Bethel caeter v. 16. Iacob pitched his tent beyond the tower of Hader S. this is transposed out of the 21. vers and inserted here which clause the rest have not v. 16. He came in the spring to the ground which leadeth to Ephrata H. when he came neare to Cibrath to come to Ephrata S. there was a fields breadth or space of ground to come to Ephrata C. T. B. about halfe a daies journey G. about a mile P. he Cibrath of Barah to eat which signifieth a space of ground which may be gone before the time of the first eating or baiting v. 21. He pitched his tents beyond the tower of the flocke H.C. the tower of Eder caet Migdal Eder G. v. 22. Israel heard it and it seemed evil in his sight S. and Israel heard it caet v. 27. to Mamre a citie of the field S. kiriah Arbe B. a citie of 〈◊〉 caeter 3. The explanation of doubtfull questions QUEST I. How the Lord spake to Iacob and when Vers. 1. THen God said to Iacob 1. Whether God spake to Iacob by dreame or manifest â—ision it is not expressed whether way we take there is no inconvenience but it is most like that God spake to Iacob immediatly as he used to doe to the patriarkes without the ministery of prophets Mercer 1. This was some thirty yeares after God had appeared to Iacob in Bethel for he had beene 20. yeares in Labans house 8. yeares in Sichem 2. yeares in his journey so that he was now about 106 yeares old whereupon Ramban thinketh that God punished Iacob in the ravishing of his daughter because he had forgotten his vow and so long deferred it ex Mercer QUEST II. What strange Gods Iacob putteth away and why so called Vers. 2. PVt away the strange Gods c. 1. These might be those idols which Rachel stole from Laban as also such as were taken in the spoyle of the city of Shechem Mercer 2. Iacob neither winked at the superstition of Rachel of a blind love toward her as Calvin neither need hee to bee instructed by revelation of this misdemeanour of his house as Rupertus Iacob was not such a stranger in his owne house but that it might otherwise come to his notice 3. They are called strange Gods not because they estranged mens minds from God or because they were the idols of devils that were alienissimi estranged in affection from men Perer. or because they were strange that is unknowne Gods that were not able to helpe in the time of adversity ut Hebrâ—â— but because they were the Gods of strange people from Israel and so are the words truly translated the Gods of strange people Iun. QUEST III. Why Iacob did choose to bury not to burne the idols Vers. 4. ANd Iacob hid them under an oake c. 1. This is not to be imputed to Iacobs infirmity that burned not those idols but buried them as Calvin 2. Nor yet did he burie them that the matter thereof might afterwards serve for some profitable use as some thinke that David found them and imployed them toward the building of the temple histor scholastic 3. Nor yet is it like that Iacob melted them into one lumpe and after buried them in a deep pit as Tostatus 4. But it is more like that Iacob for haste of his journey wanted opportunity to consume them with fire Cajetan or hee rather chose in silence to burie them for feare further to offend and exasperate the Canaanites Mercer and hee did it in a secret and unknowne place that his familie should not doat after them againe Iun. QUEST IV. Why mention is made of the death of Deborah Rebeckahs nurse Vers. 8. DEborah Rebeckahs nurse died c. 1. She is called Rebeckahs nurse not because she suckled her but was her bringer up and instructer 2. Deborah was
gift 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
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis
are in 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
shall bee a cloud and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there
33.7 yet they had 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
of Israel Hierome numbreth them to have beene ten the first for want of water Exod. 17. the second likewise for water Numb 20. the third Exod. 14. when the Egyptians pursued them the fourth and fifth about Manna when they kept it till the morning and gathered it upon the Sabbath Exod. 16. The sixth murmuring was for flesh Exod. 16. and the seventh for flesh likewise Numb 11.4 The eighth for Moses absence when they made the golden Calfe the ninth when they tempted God in fighting against the Amalckites being forbidden Numb 14. The tenth upon the returne of the Spies which were sent to search the Land of Canaan Hieron dâ— 10. tentationib But if all the murmurings of the Israelites be summed together they will bee found more than ten not fewer than twenty And they were of three sorts either generall of the whole congregation or speciall of some few or particular of some principall persons 1. Their generall murmurings were upon these occasions first for things which they endured as the increasing of their bondage in Egypt at the first comming of Moses Exod. 5.21 their feare to be all destroyed of the Egyptians chap. 14.11 their wearinesse of the way Numb 11.1 their biting by Serpents Numb 21. Secondly for things which they wanted as for sweet and potable water Exod. 15.24 for bread chap. 16.3 for water in Rephidim Exod. 17. for flesh Numb 11. for water againe when Moses also offended Numb 20. Thirdly they murmured and disobeyed when any thing was imposed them which they liked not as twiâ—e they were disobedient about Manna in reserving it till the morning chap. 16.19 and in gathering it upon the Sabbath chap. 16.28 where although their murmuring be not expressed yet this their refractary disobedience could not bee without murmuring So they rebelled in fighting against the Amalekites and Canaanites being forbidden Numb 14.41 Fourthly they murmured when their expectation was deceived as upon Moses long absence Exod. 32.1 when they heard a false report of Canaan that the inhabitants thereof were invincible Numb 14. when Core Dathan and Abiram with their adherents were suddenly destroyed Numb 16.41 These murmurings in all were sixteene 2. The second kind of murmuring was of some speciall men as Core Dathan and Abirain with two hundred and 50. persons murmured against Moses and Aaron Numb 16.3 The third kind was of some principall persons as of Aaron and Miriam against Moses Numb 12. Of Moses himselfe at the waters of strife Numb 20. of Aaron being discontent and so negligent in his office because of the death of his two sonnes Nadab and Abihu Levit. 10.19 Here are foure more and unto these others by diligent observations may be added QUEST XXXIX Whether the wood had any vertue in it that Moses cast â—nto the water 25. ANd he cried unto the Lord and the Lord shewed him a tree 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet but rather the contrary but that God would therein shew his power in healing one contrary by another as Elizeus did heale the waters by casting in of salt which was more like to have made them more bitter and our Saviour anointed the eyes of the blinde with clay and spittle which was an unlike thing to heale them 2. But it is more probable that there was some vertue in this wood to season and relish the water because it is said that the Lord shewed him or as the Hebrew word signifieth taught him the tree Tanquam tale jam liguâ—â—â—oc esseâ— quo posset hoc fieri As though it were such a kinde of wood as could doe this thing So Augustine reasoneth quaest 57. in Exod. to whom Calvinus and Simlerus consent for to what end else did the Lord direct Moses to that speciall tree more than to others unlesse we say that there were no trees there at all in the desert But the words will inferre another sense that seeing the Lord shewed him a tree there was a tree to be shewed as the Lord caused Hagar to see a fountaine not which newly sprung out of the ground but which was there before though she saw it not Gen. 21. The author of Ecclesiasticus chap. 38.5 affirmeth that there was vertue in the wood 3. But Iosephus is deceived who saith Moses fructum ligni accepit forte ibi jacens That Moses tooke a peece of wood lying there by chance whereas the Lord shewed it him and he further addeth that Moses did not cast in the wood because the people asked what it should doe but caused a great part of the water to bee drawne out of the fountaine and so the residue became sweet but this is also directly contrary to the text QUEST XL. Wherein the miracle consisted of healing the waters NOw although there were some vertue in this wood to heale the waters yet it was done not without a great mâ—racle 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat Shewed him a tree where none was for this is confuted before 2. Neither Quâ—a in tali natura ligni Creator demonstrator lâ—â—dandus est Because the Creator and shewer is to be praised in giving such a nature to the wood as Augustine in the same place for if the nature of the wood had done it it had not beene miraculous 3. But herein was the miracle that by the meanes of so small a peece of wood such a deale of water was changed as served such a great multitude Calvin And that it was suddenly and presently changed Simler And the waters were but made sweet only for that time and afterward returned to their bitter nature againe as Pliny before alleaged maketh mention of bitter waters there Iun. QUEST XLI Why the Lord used this meane in healing of the waters GOd could have healed the waters if it had pleased him without this tree But it pleased him to use this meanes for these causes 1. To teach us that we should not neglect the meanes which God appointed So the Lord divided the red sea and dried the way by a strong East winde Ezechias was healed by a lumpe of figges So God instructeth men and begetteth them to the faith by the ministery of men Simler 2. God hereby also reproveth their distrust and diffidence shewing Multa sibi in promptu esse remedia quibusque malis That he hath many remedies in store for whatsoever evils Calvin 3. Hoc medio uti voluit propter mysterium He would use this meane because of the mystery Ferus QUEST XLII Of the mysticall signification of this tree NOw what mystery is signified in this tree that sweetned the waters shall bee shewed in a word 1. Some by the bitter waters doe understand the killing letter of the Law which is impotable and unpleasant but being qualified by the Gospell Iam dulcâ—â— erit litera The letter of the Law becommeth pleasant Ferus 2. This tree was a figure of that rod
are simply prohibited and wee reade in Scripture that divers of the servants of God have taken oathes So neither is an oath usually to be taken where there is no just cause and yet an oath is restrained Non propter seipsum sed propter mala quae sequuntur ex eo not for it selfe but for the evils and inconveniences that follow as wine is to bee used warily not for that it is evill but because being abused it procureth drunkennesse so the frequenting of an oath is not good because perjury often followeth 4. Therefore that text alleaged is no commandement to sweare for then they which sweare most should be counted the most holy and religious men but Loquitur ex permissione the text speaketh by way of permission that when one is to sweare he may and ought only to sweare by the name of God and not of any other Tostat. quaest 9. QUEST VI. Whether it be lawfull to use cursing NOt farre discrepant or differing from the nature of an oath is execration or cursing where it is to be considered 1. That simply it is unlawfull to curse as offending both against the first table in the abuse of Gods name and against the second in the breach of charity when men of hatred and in their rage doe curse and wish evill unto their neighbours 2. Yet there are examples in Scripture of holy men as of David who in the Psalmes often wisheth the destruction of his enemies and of Paul who saith I would they were cut off that trouble you But here there are divers considerations to bee used 1. That divers of these execrations were denounced with a propheticall spirit and so were propheticall predictions of their destruction rather than maledictions 2. They wished not their destruction as a revenge upon them but only that God would bring their wickednesse to an end by cutting them off which kinde of prayer is not against the glory of God 3. They did not pray as private persons wishing they might bee revenged upon their enemies but as publike persons respecting the glory of God and the good of his Church 4. Yet these examples are very cautelously to be followed Simler QUEST VII For what things an oath is not to be taken THese five things a man is not to take an oath of 1. Of things that are false for hee that so sweareth maketh God the witnesse of a lye 2. Of things doubtfull and uncertaine for it were presumption to call God to be witnesse of that which he is uncertaine whether it be true or not 3. Of things unlawfull for so he maketh God contrary to himselfe in calling him to be a witnesse to that which hee himselfe hath forbidden 4. Of things impossible which are not in our power This were a mocking of God for hee cannot have a serious purpose when he sweareth to doe that which hee knoweth hee cannot doe 5. Of light and frivolous matters for he that sweareth upon small occasion giveth not due reverence unto God Vrsin QUEST VIII Whether all kinde of oathes are to be kept IT will be here further questioned whether all kinde of oathes are strictly to bee kept 1. Whether oathes made unto enemies and theeves are to bee performed The answer is they are 1. In the 15. Psalme vers 5. he is described to be a righteous man that sweareth to his owne hinderance and changeth not 2. The cause why a man keepeth not touch with his enemy is the feare of the losse of life or goods but the honour of God should bee more deare unto us Regulus is commended in the Romane histories for keeping his faith in returning to his enemies 3. Beside if faith should not be kept to such this inconvenience would follow that in such like extremities no credit would bee given unto others Simler 2. Concerning oathes made to theeves for the preservation of the life though they bee extorted oathes if the things be lawfull and possible which he sweareth as a man bindeth himselfe to a theefe by oath to pay him a summe of money and to be silent to save his life the innocent party is bound to keepe this oath It will be objected that this oath is hurtfull to the commonwealth for by this meanes theeves escape unpunished But it may be answered 1. That the hurt hereby redounding to the State is not in this case to be redeemed or prevented with the losse of a mans life 2. It is for the good of a Common-wealth that the life of every honest member thereof should be preserved Vrsin 3. But there are unlawfull oathes that are not to be kept such as Novatus exacted of his followers that they should not returne unto Cornelius the Bishop of Rome his communion Such is the oath of fealty and obedience made to the Bishop of Rome these oathes are better broken than kept 1. That which it is unlawfull to sweare it is unlawfull also to performe being sworne it is but a doubling of sinne to keepe a wicked oath as Herod did in putting Iohn Baptist to death Vrsin 2. David brake the rash oath which he made against Nabals house and the Israelites which had entred into covenant and so bound themselves by oath to serve Baal who was thereof called Baal bereth Iudg. 8 33. yet afterward forsooke Baal and his worship when they turned unto God 3. And the reason is because in all oathes there is a secret exception of the higher power and former oathes made God is greater than man and wee have first bound our selves unto him therefore no oath ought to be performed which is against God or godlinesse 4. As touching the oath which Iosua made to the Gibeonites it was a lawfull oath though Iosua was somewhat deceived in it 1. Because those Canaanites were not excluded which sought peace and imbraced the religion of the Israelites as appeareth Iudg. 11.19 20. 2. The Lord approved this oath and judged the house of Saul because he violated it 2. Sam. 21. Simler 3. Ioshua kept this oath lest it might have brought a slaunder upon the name of God among the Gentiles by whom they had made this oath if it should have beene violated Vrsin 5. There are certaine oathes that are lawfull in the promising and fall out to be unlawfull in the performing as if a man binde himselfe by oath to assist his friend and he afterward prove an enemy to his countrey 6. Although unlawfull oathes are better broken than kept yet it is not to bee done rashly lest other might be incouraged to violate lawfull oathes as though the Israelites had sworne that they would not give their daughters in marriage to them of Benjamin which was no lawfull oath yet they were carefull to keepe it Simler QUEST IX Of the commination added to the third Commandement THe Lord will not hold him guiltlesse c. 1. The Hebrewes when they will increase the signification of a thing Id per negationem nominis quod nos per
bloud Galas 5. Polluitur foedatur terra yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one
VIII Of common theft with the divers kinds thereof THe other kinde of theft is of things that are prophane and civill which are of two sorts either publike or private 1. The publike theft is either direct when as the publike treasurie is robbed which is much greater than the theft of private things because it redoundeth to the hurt and losse of many Hereunto may be adjoyned the defrauding of such gifts as are bequeathed to publike uses as Iudas was a theefe in robbing the almes of the poore 2. Indirect publike theft is when they which are put in trust with the common goods doe waste and mispend them as Demosthenes said when a poore theefe was led to prison by the officers Parvum furem à majoribus duci That a smal theefe was carried by the greater theeves Private theft is either by taking the things belonging to others consenting or deteyning and withholding them the first is distinguished in respect of the matter the things that are stollen and taken away or the 〈◊〉 The things are of foure sorts 1. Of men which kinde of theft was punished by death by the law of 〈…〉 21.16 2. Of cattell as the stealing of Oxe or Sheepe which theft was punished by restitution Exod. 22.1 3. Of goods which are called moveables whereof see the law Exod. 22. 7. 4. In remooving of land markes which kinde of theft concerned their lands and possessions Deut. 19. 14. Now theft also differeth in the manner for it is either committed by privie and secret stealth which wee call pilfring and filching of which kinde the Prophet Ieremie speaketh chap. 2.26 As a theefe is ashamed when he is taken or by breaking into houses Exo. 22.2 which is commonly called Burglarie or by open force and violence such is robbing by the high way whereof mention is made in the parable of the Samaritane of the man that fell among theeves and was wounded and left for halfe dead Luk. 10. This kinde of private theft is also committed by consenting and being accessarie thereunto Psal. 50. 18. When thou seest a theefe thou runnest with him such are those also which give entertainment to theeves and are their receivers to keepe such things as are stollen which kinde of confederacie with theeves is punished by humane lawes Simler Further they are guiltie also of theft that detaine and withhold the goods of others as they which finde things that are lost and doe not restore them Likewise they which borrow things of their neighbour and doe not make them good See the law Exod. 22.14 They which are indebted to others and have no care to pay their debts but runne away with others goods such are fugitives and voluntarie bankrouts All these are held guiltie of this sin of theft before God and obey not the Apostles rule Give to all men their duty Rom. 13.7 And verse 8. Owe nothing to any man but love one another Where the Apostle maketh two kinde of debts whereof the one may be so paid as nothing remaine of the debt the other is alwaies in paying and never paid which is the debt of charitie Marbachius QUEST IX Of the divers kinds of transactions and contracts THere remaineth the third branch of the first generall kinde of theft and that is by fraud and circumvention which is of two sorts either in such actions and contracts as are lawfull of themselves or by such acts and devices as are altogether unlawfull Now just and lawfull transactions and contracts are of divers sorts and namely these ten in buying and selling giving exchanging pawning trusting farming copartnership tenure for service hiring lending and borrowing all which may bee brought to these two heads all these alienations are either both of the use and right and ownership of a thing or of the use only and each of them either for ever and in perpetuall or for a time only 1. Buying and selling is a bargaining for an equivalent price for any thing both in right and in use 2. Giving is a franke donation of a thing without any satisfaction or recompence 3. Exchanging when one thing is given for another of like value These transactions are perpetuall both of the right of a thing and the use For the use only and not the right are these that follow 4. Morgaging or laying to pawne when house or land or any other thing is conveyed over to another for a certaine time til some condition required be performed Contracts which concerne the use only are these also either for a time 5. As committing a thing to ones trust to keepe 6. Letting out any thing to farme for a certaine rent 7. Copartnership when one putteth in the stocke another employeth his paines and are agreed to divide the profit 8. And when one taketh any ground by tenure and holdeth it for doing of some kinde of service 9. Hiring when one for his money hath the use of a thing 10. When the use of a thing is granted without paying any thing for a time Vrsinus QUEST X. Of the divers kinds of fraud and deceit used in contracts NOw in these lawfull kinds of contracts the frauds which are usually committed are these 1. In the matter and substance and qualitie of the thing transacted and bargained for as when sophisticate and deceitful ware is uttered for that which is good and sound as wine mixed with water in stead of good wine and spices ungarbled and refuse for good and merchandable spice the like deceit may be in cloth in come and all other kind of Merchandize as Amos 8.6 the rich covetous say That wee may buy the poore for silver c. and sell the refuse of Wheat 2. There may be deceit in the quantitie when as the seller useth false weights and measures therefore the law saith Levit. 19.35 You shall not doe unjustly in judgement in line in weight or in measure 3. When too great a price is exacted and the buyer is not ashamed to aske double the price of his ware and sometime take it also as the Prophet crieth out against the covetous men that did sell corne and Made the Ephah small and the shekel great Amos. 8.5 They made the measure lesse and the price greater Genevens 4. Deceit also may be used in the coyne as in clipping it countersetting and corrupting it Simler And therefore it is said that Abraham weighed unto Ephron silver 400. shekels of currant money among Merchants Gen. 23.16 it was both weight and currant money not sophisticated 5. As in bargaining by selling so in other contracts the like deceit may bee practised as in hiring when either the hireling doth not his service faithfully or truly but doth his businesse with eye-service which the Apostle reproveth Ephes. 6.6 or when the master that hireth detaineth the hirelings wages or keepeth it backe by fraud Iames 5.4 as in paying lesse than hee should or with bad money or obtruding and thrusting upon them other base commodities in stead of their wages Simler
all the smaller cattell as well sheepe and goats as lambâ— and 〈◊〉 2. And beside the facility easinesse and readinesse of theft other things are to be respected as the worth and price of the thing stollen and the boldnesse and impudency of the theefe 6. Wherefore these reasons rather may be yeelded 1. Quia frequâ—ntius furtâ— subtraâ—ebantur 〈◊〉 It might be that it was a more frequent and usuall thing to steale oxen among the Hebrewes than sheepes and therefore God would restraine the more usuall theft by the greater punishment Tostat. 2. In hâ—c dominium majus â—adacia major In this theft of oxen the losse was greater to the owner when his exe was stollen and the boldnesse of the theefe greater 〈…〉 esse Such a theefe as should steale oxen had need be bold and cunning because such a theft cannot so easily be hid as of sheepe 3. Ab. Ezra also giveth this reason because when a sheepe is stollen the owner loseth but his sheepe but in the other theft 〈…〉 he loseth his oxe and the labour of his oxe this reason also is approved by Oleaster 〈◊〉 Gallasâ—â—â— But Tostatus taketh this exception that iâ— the losse of the oxeus labour â—e accounted here in the restitution of five-fold why should it not be respected as well when the thing stollen is found with the theefe in which â—ase he was to pay but two-fold qu. 2. The answer here is ready because where the oxe is found though thâ—â—e â—e an intermission of his labour yet there is hope of restitution againe so is there not here the oxe being killed or sold. 7. Iosephus thinketh that this Law extendeth it selfe also to other cattell in the fields as to goats as well as sheepe though they be not here 〈◊〉 But concerning the asse or horse because they are not so easily stollen being kept in the house Tostatus thinketh that the Law of two-fold restitution tooke place as in the stealing of houshold stuffe and other moveable goods But it is more like recording to the rule observed before in other Lawes that by one kinde the rest are understood and these two the oxe and sheepe are given â—n â—ssistance as the most usuall and common beasts unto which all other great and small cattell should be reduced as afterward vers 4. direct mention is made of the asse QUEST III. Of the divers punishment of theft and whether it may be capitall NOw concerning the punishment of theft 1. The licentious liberty of the Lacedemonians is much to be misliked who punished not theft at all because they thought it was a meanes to traine and exercise their people in the practice of warre Gallas for it being a Morall law Thou shalt not steale and so grounded upon the Law of nature it ought not by any contrary custome to be discontinued 2. Neither is that Law of Solâ—â— which the Romans also inserted into their twelve Tables to be altogether approved aâ—â—â—ing opposite to Moses Law for they punished manifest theft with foure-fold when the theefe was taken in the manner whereas Moses setteth it but at two-fold and theft not manifest when the theefe is not found with the thing that was stollen they censured with restitution of two-fold whereas Moses chargeth such offence with foure-fold because such an one as hath sold or killed the stollen good hath added sinne to sinne having no purpose of restitution nor there being any possibility thereof Herein therefore the Law of Moses is more equall than the other 3. The Law also of Draco is too severe which punished theft with death the Scythians did so also but they had some reason for it because they had no houses or places of defence for their cattell so that if theft among them had not beene most severely punished nothing could have beene safe 4. Nor yet am I of their opinion that thinke that lex Mosis non pertinet ad politiam nostram the Law of Moses doth not at all belong to the policie of Common-wealths now Lippom. Non sumus alligati ad leges Iudaicas forenses That we are not bound how to the Jewes Civill lawes at all Osiand but that Magistrates may increase the externall punishment whether by death or otherwise as the circumstance of time quality and condition of the people require Contra. 1. As we are not strictly tied in every point to Moses Judicials so yet the equity thereof remaineth still which chiefly consisteth in this in the due measuring and weighing of the nature of sinnes which are thought to be worthy of death 2. Punishments externall may be increased which concerned either pecuniary mulcts or other bodily chastisement not touching the life as Moses punished theft with foure-fold but afterward the sinne increasing it was set at seven-fold Prov. 7.31 Pelarg. 3. But whereas mans life is only at Gods disposition this may be safely affirmed that no humane Law can take away the life of man for any offence without either generall or particular warrant and direction from Gods Law as is more at large before declared p. 4 5. 5. And yet I cannot consent to those that thinke no theft at all ought to be punished by death for even by Moses Law a violent theft as in breaking up of an house was judged worthy of death it was lawfull to kill such a theefe vers 2. Againe sacrilegious theft was likewise punished in the same manner as Iakob giveth sentence that they should not live that had stollen Labans gods Gen. 31.32 So Achan was put to death for stealing the excommunicate thing Iosh. 7. Theft committed of wantonnesse and without mercie David adjudgeth unto death 2 Sam. 12. vers 6. Chrysostome thinketh that David legem est praetergressus exceeded the Law in that he commandeth beside the restitution of foure-fold the man to be slaine and he calleth it supereffluentem justitiam overabounding justice But the Law of God did beare out David in it for he which did sinne presumptuously and with an high hand that is of malice and obstinacie was to dye for it Numb 15.30 Such was the sinne of the rich man whose case there is propounded which having many sheepe himselfe tooke away the poore mans sheepe by violence and had no pity Further he that did steale a man was to dye for it by the Law of Moses vers 16. So that it is evident even by Moses Judiciall lawes that some kinde of theft deserved death By the Romane Lawes also as is extant in their 12. Tables servants convicted of manifest theft were first beaten and then cast downe headlong from the rocke By the Imperiall lawes a theefe for the first offence was whipped then if he offended againe he lost his eares and the third time he was hanged in Anithent ut nulli Iudici c. for now such a theefe sinneth of obstinacie and malice and contempt against the Lawes and Magistrate and may by the Law of God be worthily put to death Simler So likewise such thefts whereby the
3. If they doe use herbs and oyntments and such other outward meanes it is but to colour their devillish practice and inchantments whereby they worke and not by the vertue or operation of such herbs therefore it was well decreed in the Matiscane Councell as it is cited in the Decrees Nec in collectionibus herbarum quae medicinales sunt observationes aliquaâ— licet attendere c. In the collection of herbs which are of themselves medicinall it is not lawfull to use any other superstitious observations Now on the contrarie it shall appeare that witches and other of that sort are worthie of punishment by death and that they are not by any meanes to bee tolerated in a Commonwealth 1. They are manifest transgressors against the first Table and every precept thereof for they doe combine themselves with Satan and forsake their faith and so make them other gods beside the Lord they also invent superstitious rites and ceremonies images figures and pictures which the devill hath taught them to worship him by and beside they prophane and abuse the holy name and titles of God in their superstitious invocations and inchantments And they appoint certaine holy daies solemnities and assemblies among themselves as the Lord hath appointed the Sabbath for his owne worship And thus they apparently violate every precept of the first Table 2. They are also enemies to the Commonwealth full of mischiefe practising their malice upon men and beasts and therefore the Civill law Propter magnitudinem scelerum maleficos appellat Because of the greatnesse of their mischievous practices calleth them Evill or Wicked doers They are manifest murtherers assaulting the life of Christian people where God permitteth by all devillish meanes and thus the second Table likewise is by them violated and perverted Gallas 3. They also are perverters of their children and seducers of others and so cause this mischiefe to spread further and to be transmitted over unto posteritie 4. Further if divine and humane lawes condemne all filthie societie and companie with beasts much more horrible and abominable is al confederacie and league made with devils and uncleane spirits Simler 5. Thomas touching this error that some should say Quod maleficium nihil erat in mundo c. That witchcraft was nothing in the world but in the opinion of men addeth Procedit haec opinio ex radice infidelitatis That this opinion proceedeth from the root of infidelitie because they doe not beleeve that there are any devils but only in the estimation of the people c. But we are taught by the Scriptures that the Angels fell from heaven and became devils by whom witches and Sorcerers worke 6. And this is sufficient to convince these men of error because the law of Moses judgeth the sinne of witchcraft worthy of death which they must 〈◊〉 â—â—cuse of 〈◊〉 if witchcraft were so small an offence and consisted but in opinion only And the Imperiall lawes herein doe concurre also with the Divine law which calleth Ars 〈…〉 The Mathematicall it meaneth Magicall science damnable and it decreeth thus 〈…〉 sunt Soothsayers and Diviners are to be burned Nec â—rs ista disâ—i nec dâ—ceâ—t debet This art must neither be learned nor taught yea by the Civill law he which consulted with Soothsayers 〈…〉 shall be punished by the sword QUEST XXXIII Of the 〈◊〉 stone of 〈…〉 Vers. 19. WHosoever lieth with a beast 〈◊〉 Prâ—opins and the 〈…〉 doe understand this of a beastly and bruâ—â—sh man with whom it is dangerous to converse and by death they understand here eternall death But this were to 〈◊〉 these grosse and unnaturall sinnes which here are condemned and these civill politicke lawes are literally to be understood 2. Therefore this law meeteth with that most unnaturall and monstrous sin of more than beastly lust 〈◊〉 this one kind also comprehending all other outragious lusts 〈◊〉 against nature as 〈◊〉 18.22 and 20.15 〈◊〉 3. And there are two sinnes specially against nature either when non servitus 〈◊〉 speciâ—â— the due kind is not kept as when the filthy company of beasts is desired Nature only having ordained the generation of mankinde to be with man the other is when non servatur debitâ—s sermo the due sex is not kept as when man with man worketh â—ilahinesse which was the sin of Sodome Thomas 4. And these are the reasons why such wicked persons should be put to death without all mercy 1. 〈◊〉 latur talibus flâ—giriâ—â— societ 〈◊〉 illa qua cum Deo noâ—â—s esse debet c. By such hainouâ— sins that societie 〈◊〉 violated which ought to be betweene us and God seeing Nature it selfe whereof God is the Author is polluted with such perverse lusts c. 2. Such wicked and vile persons shew themselves worse than bruâ—â— beasts qua coitu naturali contenta sunt which are content with naturall copulation Calvin and goe not out of their kind 3. Serit semen ubi aut nihil nâ—scitur 〈…〉 contrarâ—â—m c. Such soweth seed where either nothing at all is ingendred or a monster contrarie to nature Pelarg. 5. Not only the man or woman committing this filthinesse but the beast also wherewith it is perpetrated was to be put to death Levit. 20.15 both for the detestation of the fact and lâ—st any other by thâ—â— evill example should attempt to doe the like with that beast Lyran. QUEST XXXIV The reasons why mâ—n are given over to unnaturall lust 1. THis bestiall sin may be committed two waies either indirectly when one not at the first intending any such filthy act but being inflamed with lust ad coitum simplicâ—ter simply unto that carnall act because it cannot be satisfied as he would seeketh to have it satisfied howsoever or else directly at the first there is a wicked inclination unto this bestialitie 2. Tostatus giveth three reasons of it why some men are caried into these unnaturall lusts 1. Their vile corrupt nature which is procured by the evill disposition of the country as in Aethiopia and Lybia and toward the poles in the remote countries monstrous shapes and formes are found which are the fruits of such unnaturall lusts 2. Some grow bestiall by frensie and madnes and other distemperatures of the braine 3. Some by an evill use and custome as it seemeth the Sodomites even from their childhood were exercised in those acts of filthines As these reasons may be yeelded of the unnaturall appetite of men which feed of raw flesh yea of the flesh of men as bruit beasts so also of unnaturall lust Tostat. qu. 14.15.3 But a better reason may be given than all these for these unnaturall and beastly lusts are the traits of Idolatry and false worship as here immediately it followeth that they should not offer unto any other gods And Saint Paul sheweth that the Gentiles after they had corrupted the true worship of God were given over unto their owne hearts desire Rom. 1. as the
Deum We must obey them in Gods stead but not against God Lippoman 7. As Princes are not to bee reviled so yet they may bee soberly and discreetly admonished not taunted or checked or malepertly rebuked Augustus was wont to say In libera civitate liberas esse linguas oportere That in a free city tongues ought to be free But herein the lenitie of those Christian Emperours Theodosius Honorius Arcadius was admirable who would have them subject to no punishment which spake evill of them for say they Si ex levitate profectum est contemnendum si ex insanla miseratione dignissimum si ab injuria remittendum If it come of lightnesse it was to be contemned if of madnesse to bee pitied if of wrong to bee remitted Gallas 8. There is here no punishment set for him that should raile on the Magistrate but seeing he that railed on his father and mother was to die for it chap. 21.17 much more worthie of death was he which should curse the Prince the father of the countrie Simler QUEST LII Whether S. Paul transgressed this law Act. 23. when hee called the high Priest painted wall and whether in deed he did it of ignorance BUt here by the way somewhat would be added concerning S. Pauls fact in calling Ananias the high Priest painted wall and afterward being told that he reviled Gods high Priest he excused himselfe by his ignorance alleaging this text Act. 23.4 5. 1. Some here answer that where he saith God shall smite thee thou white or painted wall that it was no imprecation but a prediction that God would punish him Genevens And in saying I knew not that he was the high Priest his meaning is Non se attendere debuisse quis ipse sit c. That he was not to regard what he was but what the Lord commanded him Marbach But if S. Paul had knowne him to be the high Priest and yet had spoken evill of him he had alleaged a text against himselfe neither can any extraordinarie motion or instinct of the spirit be pretended in stirring him up to doe an act against the law for God is not contrarie to himselfe 2. Some thinke that Paul speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in mockage hee did see nothing in him worthie of the Priesthood and therefore did not acknowledge him to bee the high Priest Calvine Gallas Or because the Priesthood was now determined and abolished in Christ that hee did usurpe upon an office that belonged not unto him But this cannot stand neither for if S. Paul had knowne him to bee the high Priest though hee were an usurper or unworthie that place yet occupying that roome and place hee would have reverenced him for his place sake for even evill Magistrates are not to bee deprived of that honor which belongeth to their office as S. Paul said to Festus who had objected Too much learning maketh thee mad I am not mad O noble Festus he giveth him his title of honour though he were a partial Judge And Cyprian to this purpose saith Quamvis in falsis spoliatis Sacerdotibus umbram tamen ipsam inaâ—era Sacerdotalis nominis cogitans dixit c. Although in false Priests now spoiled and robbed of their place yet he considering the vaine shadow of the verie Priests name said I know not brethren c. Hee saith that Paul reverenced the very shadow and shew of the Priestly authoritie in them 3. Some thinke that Paul reverenced his place knowing him to bee the high Priest but taunted his person But Paul could not have reverenced the place and Priesthood but hee must needs also have given some honour to the man qui illo praeditus erat which bare that place and office Calvine 3. Procopius his opinion is this Paulus seipsum reprehendit colligit cum liberiâ—s invectus fuisset in summuni Pontificem Paul doth reprehend and recover himselfe having too freely inveighed against the high Priest But S. Paul in this place railed not at all for then he had offended against his owne doctrine Ephes. 4.29 Let no corrupt communication proceed out of your mouthes Though S. Paul had not knowne him to be the high Priest yet hee was not to revile nor speak evill of any 5. Iunius opinion is that Paul was utterly ignorant indeed that hee was the high Priest because he was a stranger and the high Priest was not discerned by his priestly apparell but when he went into the Temple Iunius further seemeth to thinke that Paul did not know him so much as to be a Judge for the Tribune or Captaine of the souldiers was the chiefe in that assemblie and the rest stood by on their feet 6. But it appeareth that Paul knew him to sit as Judge as hee saith Thou sittest to judge me according to the law c. But in the rest I subscribe unto his judgement that Paul non ironicè loquitur sed simpliciter spake not ironically but simplie and plainely that he knew him not to be high Priest and yet hee confesseth no error for hee railed not at all Nam longe differt justa reprehensio à maledicta A just reprehension farre differeth from rayling Gallas There are then two parts of Pauls answer for as they objected two things that he railed and that upon the high Priest so he answereth to the latter part excusing it by his ignorance that hee knew him not to bee the high Priest to the other hee also maketh answer out of his judgement and knowledge denying that hee had railed for hee knew well enough by the law that no ruler of the people ought to bee railed upon therefore S. Paul knowing him to siâ— as a Judge though hee was utterly ignorant that he was the high Priest had sinned against his owne knowledge if hee had railed upon him So indeed as Cyprian saith Nihil contumeliose locutus est adversus sacerdotem Hee spake nothing contumeliously against the high Priest c. QUEST LIII What is understood here by abundance and licour Vers. 29. THine abundance or plentie and thy licour The Hebrew word signifieth teares 1. Some by the word melea fulnesse understand wine because it floweth abundantly by the other word dimah teares oyle because it is pressed forth by drops like unto teares Vatablus But in this sense the principall part of their fruits and increase should have beene omitted namely their corne and other dry fruits 2. Some by fulnesse understand the plentifull yeere by teares the barren yeere signifâ—ing that even then when they had the least increase they should remember to pay their first fruits and oblations Cajetane But this seemeth too curious 3. Calvine will have plenitudinem fulnesse taken pro genere in generall for all kinde of increase and teares to be referred to one speciall kinde namely the licour 4. But D. Kimhi his exposition is more currant and R. Salomon agreeth with him whom Lyranus and Iunius follow that by fulnesse wee
though it were moved to and fro yet was chiefly heaved up 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
QUEST XL. Whether all these rites were of the necessitie of the 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
Receive no more money of your acquaintance except yee deliver it to repaire the ruines of the Temple 2 King 12.7 QUEST XVII Why this money was collected and to what end Vers. 12. THey shall give everie man a redemption of his life 1. Tostatus giveth this reason because if at any time they were numbred and did not pay this tax the plague was sent among them as in the time of David and therefore it is added that there be no plague among them when thou countest them But Moses himselfe so often as he counted them did not exact this summe of them as is before shewed quest 1◠and yet the plague followed not And 〈…〉 the people were plagued when they were numbred under David 〈…〉 likewise 〈…〉 may be yeelded why the payment of this money was a redemption of their soules 1. That hereby they might ascribe their deliverance out of Egypt unto the Lord Quare ne poena tanquam servis fagitivis instigeretur c. therefore lest that some punishment might be inflicted upon them as fugitive servants it was fit that by this solemne rite they should ascribe their preservation unto God Calvin This therefore was enjoyned them in memoriam beneficiorum Dei for a remembrance of Gods benefits Gallas They might therefore be justly punished for their ingratitude 2. Seeing that this money collected was for the use of the Tabernacle where the people did meet together and there acknowledge their sinnes and asked mercie and forgivenesse at Gods hands in this respect also this collection tended to the redemption of their soules because it served for the maintenance of the Tabernacle and the Ministerie thereof which was instituted for the comfort of their soules Gallas 3. Obedientiam testabantur censu c. they did testifie their obedience by this tax Simler And by this meanes they were accounted as belonging unto God therefore qui illud non pendet exclusus erit à populo Dei hee that paid it not should bee excluded from Gods people Marbach And might worthily be punished because of his contempt and so by this obstinate refusall did count himselfe as none of Israel and so not under Cods protection To this purpose also Cyrill They payed this tribute unto God to signifie that Nemo est sui capitis Dominus c. No man is Lord of himselfe but that we have all one Lord which they did professe by paying of this tribute 4. And by this tribute Christ is shadowed forth qui seipsum dedit in pretium redemptionis c. who gave himselfe to bee a price of our redemption which whosoever apprehendeth by faith is free from death Marbach QUEST XVIII How much the sicle of the Sanctuarie and halfe sicle was Vers. 13. HAlfe a shekel after the shekel of the Sanctuarie 1. The weight of the shekel of the Sanctuarie is valued by the consent of the most at foure of the peeces called drachyma a dram which is the eighth part of an ounce a groat when eight of them made an ounce So Iosephus calleth it tetradrachma of the value of foure old groats that is halfe an ounce and the halfe thereof was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two drams or groats Arias Montanus for this allegeth the opinion of Moses Gerundensis who at first dissented from Salom. Iarchi who valued the sicle at halfe an ounce but afterward changed his opinion upon this occasion this R. Moses travelling out of Spaine into Palestina comming to Acron now called Jacha did there see a peece of silver shewed him by the inhabitants which on the one side had the pot of manna with this inscription shekel Israel and on the other Aarons rod with this title Ierushalem kedessah holy Jerusalem in the ancient Samaritane characters which peece of coine the said R. Moses weighed and it came just to halfe an ounce and there was likewise shewed unto him another peece with the verie same pictures which was but halfe so much in weight being but halfe the sicle Arias Montanus addeth further that while he was at the Councell of Trent there was brought unto him by a friend an ancient peece of silver with the verie same figures and characters which he likewise found to weigh halfe an ounce Beza setteth downe the verie same description of the shekel which he had given him by Ambrosius Blancerus in Matth. 17. vers 24. 2. Concerning the estimation of the shekel being compared with money now current Osiander valueth it at the halfe Dollar which is an ounce of silver Marb at the halfe aurei Rhenani of the Rhene Crowne Gallasius out of Budaeus saith the Drachma whereof the sicle of the Sanctuarie contained foure was of French money of Tours three shillings six pence and Didrachma or halfe sicle was about the fifth part of the French Crowne Marlorat and the whole sicle twice so much that is two five parts which will amount to two shillings six pence starling or thereabout that is halfe an ounce Arias Montanus valueth the shekel at foure Spanish Royals or at foure Roman Julians or two peeces of Venice coine called Macigenors or one Flanders peece which goeth for fourteene Stivers Pelargus maketh the sicle equall to halfe of the Vallense coine all commeth to the same rekoning 3. Here the sicle of the Sanctuarie is valued at 20. gerahs so also Ezech. 45.12 a gerah Pelargus setteth at the value of seven Misnian peeces Osiander at foure peeces of Wittenberg coine but wee are not acquainted with those kinds of money Iunius saith it weighed 16. graines of barley Montanus saith he found it in weight answerable to a pease whereof twentie were equall in weight to the sicle But by the former estimate seeing a sicle weigheth but halfe an ounce starling which maketh two shillings six pence of English money the gerah cannot be above jd. ob three halfe pence of our English money 4. The Septuagint are here deceived which call the sicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowing unto it but two drachmaes or drams whereas the halfe sicle contained so much as is evident Matth. 17.24 where everie one paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two drachmaes which was halfe a shekel according to the rate and tax set by Moses toward the charge of the Tabernacle but was then exacted by the Roman Emperours 5. The sicle was divided into divers parts there was the halfe sicle which is mentioned here which was a quarter of an ounce there was the third part of a shekel Nehem. 10.32 which weighed six gerahs and an halfe with a sixth part and the fourth part of a shekel 1 Sam. 9.8 which Montanus saith was in value as much as the Spanish Royall of silver of our English money seven pence halfe penny 6. As the sicle was a kinde of money so was it used for a weight whereby they weighed all other metals whether of gold iron or brasse yet we doe not finde that there were any sicles but onely of silver as Numb 7.38 the incense cup which
to offer a man into ones hand when he is suddenly killed Exod. 21.13 Tostatus who also includeth the punishment of death inflicted by the Magistrate that when the transgression is apparent and found out by witnesses then the Magistrate putteth to death as the man was stoned that gathered stickes Numb 15. But if the profaner of the Sabbath escape the punishment of man the judgement of God shall overtake him Tostat. qu. 12. 6. But beside these kinds of death which shall bee inflicted here in that it is said He shall die the death the other phrase In being cut off from among his people sheweth that beside there remaineth for them everlasting punishment in the next world as the Lord threatneth to the prophane fire unquenchable Ezech. 20.47 QUEST XVI Why the seventh day is called Sabbath Sabbaton Vers. 15. IN the seventh day is the Sabbath of holy rest unto Iehovah 1. Whereas the words in the originall are sabbath sabbaton some Hebrewes by the first understand the determined time of the Sabbath from evening to evening but because they know not certainly where the rest of the Sabbath should begin and where it should end they have added an houre more at the beginning and an houre at the end of the Sabbath and this they say is called sabbaton which is a diminutive word which is formed by putting to on as of ish a man is derived ishon a little man But it is a weake conceit to imagine that their additions which are brought in only by their tradition should be grounded upon Scripture 2. Oleaster therefore as the Hebrewes make both these words sabbath and sabbaton proper names for the seventh day of rest so hee translateth them thus requies requiri it shall be a rest of rest making them both appellative and common names because there was a greater rest required on the Sabbath than upon any other day whereupon in the Gospell Ioh. 19.31 the Sabbath is called a great or high day it was greater than the Passeover But Oleaster is deceived in this collection 1. For that Sabbath is called an high day because the Passeover did fall out upon that Sabbath 2. And though it be true that the Sabbath was a greater day of rest than the Passeover wherein they were allowed to do such works as were about that which they should eat Exod. 12.16 which were not lawfull upon the Sabbath Exod. 16.23 yet the rest of the Sabbath was not greater than of all other festivals for the tenth day of the seventh 〈…〉 where the same word is used 3. Therefore it is better interpreted It is the Sabbath of rest to make the first a proper name and peculiar to the seventh day and the other common So reade Vatad Iun. Pagâ—in agreeing with the Lat. Chald. Septuag who thus interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath a rest holy unto the Lord. 4. Now in that there is so often mention made of rest there is more intended than the outward rest of the bodie only as though it were sufficient to spend all the day in lying downe playing sleeping 〈…〉 die â—acra opera perficienda sunt but upon that holy and sacred day sacred exercises also should be performed Lippoman QUEST XVII How the observation of the Sabbath is perpetuall Vers. 16. THat they may observe the Sabbath 〈…〉 their generations for an everlasting covenant 1. The Jewes hereupon doe take occasion to raile upon Christ tanquam 〈◊〉 as a law breaker for abolishing the Sabbath and so they presse these words literally as though the Lord ordained that the Sabbath injoyned them should be perpetuall But beside that the word gholam or 〈◊〉 doth not alwaies signifie that which is indeed perpetuall and eternall but sometime onely a long time Calvine or 〈…〉 a time not limited or determined the words which are annexed Throughout your generations shew that the perpetuitie of this Sabbath is restrained to their posteritie and that as long as their policie and Common-wealth continued Osiander 2. Some doe understand it to bee eternall in this sense quia erat â—terna rei signum because it was signe of a thing eternall August qu. 139. that is of our everlasting rest in Christ aternum manet ipso effectu it remaineth eternall in effect Calvine that is in ceasing from the works of sin 3. Some thinke that it is called perpetuall with relation unto the time of ceremonies quamdiu vellet Deus observari statum 〈◊〉 imperfectum Iudaicum c. as long as God would have that imperfect state of the Jewes to be observed Tostat. 4. But as I refuse not these two last interpretations so I thinke that there is more signified that God would have perpetually observed a day of rest set apart for his service though not that precise day prescribed to the Jewes as long as the world endureth so that it is not only spiritualiter sed moraliter aternum spiritually but morally eternall Pelarg. and not onely appointed for a politike order to avoid confusion that the people should have some certaine day to meet together in to heare the Word and receive the Sacraments Gallas For if the keeping of the Lords day were only grounded upon policie then any other day might as well be set apart as this which is now observed But I say further with Pelargus Nobis servâ—vissime demandatam religionis exercenda curam That the care of the practice of religion upon the Lords day is straitly commanded us atque ad cam noâ— perpetuo â—lligari and that we are for ever tied unto it by the institution and practice of the Apostles Act. 20.7 1 Cor. 16.2 who as Gallasius well concludeth did substitute the Lords day in remembrance of Christs resurrection in stead of the old Sabbath Spiritu Dei quo ipsi regebantur by the Spirit of God whereby they were guided And here Thomas giveth a good note why the Sabbath onely is here mentioned the other festivals of the Jewes being omitted wherein there was a commemoration of some particular benefits as in the pasch of their deliverance out of Egypt on the Sabbath pracipuum beneficium creationis the principall benefit of the creation was remembred which is generall to all people and not peculiar only to the Jewes beside therein was prefigured Quies mentis in Deâ— in prasenti per gratiam in futuro per gloriam The rest of the mind in God in the present by grace and in time to come by glorie Thomas Therefore seeing the seventh day of rest is a commemoration of the creation of the world and includeth a memoriall of Christs resurrection upon that day and is a symbole of our everlasting rest in heaven it ought to be perpetually observed QUEST XVIII Whether the world were made successively in time or in an instant Vers. 17. FOr in six daies the Lord made heaven and earth 1. Oleaster well concludeth from hence that God made the world and the things therein not all at once but successively
God could be made with mens hands 5. Therefore the plurall here is taken for the singular according to the Hebrew phrase Oleaster As so the Lord saith I have made thee Pharaohs god chap. 7.1 where the word is Elohim in the plurall and sometime a word of the plurall number is joyned with an adjective of the singular as Isai. 19.4 I will deliver the Egyptians into the hands adonim kasheh Dominorum duri of Lords hard where the adjective is put in the singular sometime the adjective that is joyned with it is put in the plurall also but the relative in the singular Iosh. 24.19 Elohim kadashim his he is holy gods that is an holy God so likewise sometime Elohim is put with a verbe singular as Gen. 1.1 Bara Elohim creavit Dii God created sometime with a verbe in the plurall as in this place asherjeeben which may goe before us So then Elohim gods in the plurall is here put for the singular Make us a god Tostat. qu. 4. QUEST VIII How the Israelites would have their god to be made to goe before them TO goe before us 1. It is evident by this wherefore they desired a visible god to be made not to that end that they might with greater libertie eat and drinke feast and play before the idoll which they could not doe before the Lord for the Lord did allow them to rejoyce before him in sober and seemely manner Nor yet because they bee like unto other nations to have some visible image to worship but they shew the end thereof that they might have some visible presence to goe before them Tostat. qu. 6. 2. And whereas Moses being absent they might have desired some other guide in his place to direct them they doe not so both because they know none could be given them like unto Moses and if such an one might be found he was subject to the like danger as they imagined Moses to be fallen into they desire rather some visible god to be given unto them Tostat. qu. 8. 3. Neither were they so senselesse to thinke that an idoll made of silver or gold which hath eyes and seeth not eares and heareth not could goe before them 4 And Tostatus conceit is too curious that because they had seene images in Egypt which had as they thought a certaine divine power in them speaking sometimes and making answer unto demands And among the rest the Egyptian God Apis which was like a pide bull did appeare once in a yeare unto them and used to goe before them unto Memphis and all the Egyptians followed after playing upon their harpâ— and other instruments he thinketh that the Israelites desired the like god to bee given them that they might have an image made endued with some divine power to goe before them But they never had seene any image in Egypt made with mens hands to stirre and move and walke before them The Egyptian god Apis was either a very pide pull indeed or the devill in that likenesse therefore they having seene no such president in Egypt it is not like they imagined any such thing 5. Wherefore these Elohim gods which they desire to be made were none other but images as Laban so calleth his little images gods Gen. 31. Gallas This then is the meaning that some image may be made them quae admoneret eos praesentiae divina which should admonish them of the divine presence Osiander And they say in effect but thus much Instituâ— nobis cultum c. Appoint us some kinde of worship that God may be reconciled unto us Vt pergat nos praecedere That he may go forward still before us as he hath begun Ferus So then their meaning is not that the idoll to be made should still goe before them but that God represented and reconciled thereby might goe on still with them QUEST IX Why the people came to Aaron rather than to Hur his fellow governour BUt it will bee here questioned why the people demand this rather of Aaron than of Hur who was joyned with him in the government chap. 24. 1. R. Salom. maketh this the reason because that the people had killed Hur because he resisted them and this he saith was the manner of his death al the people came and spet into his mouth and so choaked him But it is not like if Hur in so good a cause had given his life that it should have beene omitted Phinehes fact in slaying the adulterer and adulteresse is commended and honourable mention is made thereof but Hur had beene more worthie to have beene recorded for not killing but in suffering himselfe rather to bee killed in defence of Gods pure worship Tostat. qu. 3. 2. Neither yet is it to be supposed that Hur was dead for some mention then is like to have beene made of his death being a principall governour and of the peoples lamentation for him 3. Therefore although Hur may bee thought to have yeelded and consented to their motion as well as Aaron as not being a more holy man than hee yet because Aaron was the chiefe and more principall he onely is mentioned Tostat. qu. 3. QUEST X. Whether at this time the Israelites wanted the presence of the cloud FUrther whereas they desire gods to bee made to goe before them it will be here objected that they had the presence of the cloud which went before them and they therefore needed not to have had any other guide 1. Oleaster therefore thinketh that the cloud might at this time be taken out of their fight but this opinion is briefely confuted before quest 4. the cloud did not leave them till they came into the land of Canaan when the manna also ceased Iosh. 5. 2. Some make the blinde curiositie of the people the cause why they regarded not that ordinarie signe of Gods presence but requested some figure and representation of God answerable to their vanitie Calvin So also Chrysostom Adhuc iâ—spicis quod miraris oblitus es largitoris Thou seest daily that which thou wonderest at namely the manna which fell every morning and thou forgettest the giver 3. But this also may bee joyned to the former reason they had staied 40. dayes in a plat and the cloud stirred not they had continued as long in this place about mount Sinai even fortie dayes as they had beene in all the mansion places since their comming out of Egypt and so they might doubt that this cloud should be their direction no longer to goâ— before them into the promised land and therefore they desire another guide QUEST XI Why they say they knew not what was become of Moses Vers. 1. FOr of this Moses c. we know not what is become of him c. 1. R. Salom. thinketh they supposed he had beene dead and that Satan had made such an apparision in the aire as if they had indeed seene a coffin as if Moses had beene dead and his bodie put into it But if they
make any such ditch or trench Tostat. qu. 34. 2. Who therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not
this distinction one way they are said simply to be written In quantum praedestinati sunt in noticia Divina as they are ordained to salvation in the knowledge and prescience of God and they that are thus written can never bee blotted out another way they are scripti secundum quid written after a sort not according to the divine prescience or predestination Sed secundum dispositionem in eis actu existentem secundum praesentem justitiam But according to their disposition which is in act in them and according to their present justice and thus are they said to be blotted out not in respect of Gods knowledge as though any thing can fall out against his prescience but in respect of their change from grace into sinne 2. Thomas also to the same purpose some are said to bee blotted out Non secundum rei veritatem sed secundum hominum opinionem Not according to the truth of the thing but in the opinion of men for it is usuall in Scripture ut aliquid dicatur fieri quando innotescit that a thing should be said to be done when it appeareth So some are said to be written in the booke of life quia homines ibi opinantur scriptos propter presentem justitiam because men thinke they are there written in respect of their present justice Then some are there written ex pradestinatione by predestination which can never bee blotted out Some ex gratia in respect of their present grace which they may fall from and so be blotted out And againe in another place he expresseth the same thing in other termes Some are predestinate of God Insâ— ut simpliciter habituri vitam aeternam Simply to have life eternall in themselves and these are so written in the booke of life as they can never be blotted out And some are so written Vt habeant vitam aeternam non in se sed in sua causa To have life eternall not in themselves but in respect of their cause and present state of Justice which when they fall from they are said to be blotted out 3. So before them both Augustine We must not so take it brethren Quod quenquam Deus scribat in librâ— vitae deleat illum That God writeth any in the booke of life and blotteth him out for if a mortall man said that I have written I have written shall we thinke that God writeth and blotteth out Praescius est Deus praedestinavit omnes ante constitutionem mundi regnaturos cum filio God foreseeth all things and he did predestinate all before the making of the world that should reigne with his sonne c. Therefore this is said Secundum spem ipsorum qui ibi se scriptos putabant That some are written which are said to be blotted out in their owne opinion because they thought they were there written so that where it is said let them be blotted out of the booke of life the meaning is ut ipsos constet non illos ibi esse that it may appeare unto them that they are not there To this purpose Augustine as he is alleaged both by Simlerus and Borrhaius 4. Tostatus followeth the same distinction that some are written in the booke of life secundum firmam praedestinationem according to Gods sure predestination some only secundum praesentem justitiam in respect of their present justice these may bee blotted out and not the other but he addeth further that so likewise in the booke of Gods prescience wherein onely they are written whose end is damnation some are written there secundum firmam Dei praescientiam according to Gods firme prescience others secundum praesentem injustitiam according to their present injustice These may be blotted out and not the other And this writing of them in one booke according to their present justice in the other according to their present injustice he calleth the writing foris without the booke the other writing according to Gods predestination and prescience he saith is intus within the booke Then out of these positions he inferreth certaine conclusions 1. That it is possible for one to be written in both these bookes the booke of life and the booke of death together in the one according to Gods predestination or prescience in the other according to their present justice or injustice As he which is predestinate unto life may according to his present state of injustice be written in the booke of death foris without as Paul while he was yet a persecutor and one may be in Gods prescience written in the booke of death and yet according to his present state of grace he may be written in the booke of life as Iudas while yet he continued in Christs obedience and preached the Gospell 2. Yet it is possible for one to be written twice in the same booke both in regard of Gods prescience and his owne state and condition as Moses was thus written in the booke of life and Iudas when he betrayed Christ in the booke of death 3. They which are written in the booke of life according to predestination may be blotted out thence according to their present state and condition as David when he sinned and so in the other booke likewise as Saul while he was yet a vertuous King he was written in the booke of rejection in Gods prescience but blotted out in regard of his present justice 4. But he that is written in the booke of life according unto predestination cannot be written in the booke of death according to Gods prescience and so on the other side because one and the same cannot be foreseene of God both to salvation and condemnation 5. And they which are written according to their present justice in the booke of life cannot at the same time be written in the booke of death according to their present injustice because one cannot at the same time be counted righteous and wicked before God Tostat. qu. 43. But these exceptions may worthily be taken unto Tostatus conclusions 1. Because he maketh a booke of death and speaketh of putting in and blotting out of that booke whereas the Scripture acknowledgeth only a booke of life not any of death for not to be written in the booke of life though they bee not written in any other blacke booke is sufficient unto everlasting perdition 2. He calleth the booke of death the booke of Gods prescience only as though God were not a Judge also in condemning the vessels of wrath into hell and ordaining them justly thereunto as he is in the electing the vessels of honour to salvation 3. It is an errour that God writeth any in either of those bookes on the backside in respect of their present state or condition of justice or injustice for Gods writing there is unchangeable they are there said to be written in regard of their present state secundum spem ipsorum in their owne hope as Augustine or secundum opinionem hominâ—m according to the opinion of
is a place by me that is not farre off in the mount where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as
10.28 3. And as offence might grow by eating of things sacrificed to idols see likewise concerning other meats forbidden by Moses Law great question did arise betweene the converted Jewes and the beleeving Gentiles for the deciding of which controversie Saint Paul giveth two rules first That they should not judge one another Rom. 14.13 that he that did eat should not condemne him that would not eat secondly that they should not grieve or offend one another with their eating ibid vers 15. that they should abstaine from eating such things at the least in their brothers presence And after this the Church came together and decreed that for a time in regard of the weake they should abstaine from strangled and bloud Act. 15. Tostat. quâ—st 13. 4. But this further must be considered that Christians now have a greater liberty than the Israelites had for they are simply forbidden to goe unto the Gentiles feasts or to have any fellowship with them lest by little and little they might be drawne to partake with them in their idolatry But S. Paul allowed Christians to goe unto the feasts of the Gentiles and to eat of their sacrifices so it might be done without offence 1 Cor. 10.27 Gallas 5. And the reason hereof why the Israelites are forbidden to communicate with the Gentiles and to eat and drinke with them may thus further be declared For the communion of some is forbidden to the faithfull two wayes either in poenam illius cui communio fidelium subtrabitur for a punishment to him from whom the company of the faithfull is withdrawne as the incestuous young man was excommunicate among the Corinthians or ad cautelam eorum quibus interdicitur for their warning and heed-taking which are so forbidden others company And if so the faithfull be strong in faith and are more like to win the Infidels than to be corrupted by them they are not forbidden their company but if they be weake and such as easily may be drawne away the company of Infidels to such is dangerous Thomas And of this sort were the Hebrewes who were weake and prone to idolatry and therefore the Lord forbiddeth them all entercourse and communion with the Gentiles QUEST XXXIV Why marriages with the Idolatrous were forbidden and in what cases Vers. 16. LEst thou take of their daughters to thy sonnes 1. The Israelites were forbidden to take wives unto their sonnes from the idolatrous Heathen lest they might draw them also unto idolatry men must not deceive themselves in such marriages and thinke that they may draw their wives or the wives the husbands rather unto the true religion which they professe then to be corrupted by them For how knowest thou a man te uxorem lucrifacturum that thou shalt gaine thy wife to thy religion or thou woman that thou shalt perswade thy husband Gallasius Shall a man thinke himselfe more wise than Salomon whose heart was perverted by his wives and to please them he fell to most grosse idolatry Simlerus 2. Yet it was lawfull for the Israelites to take to wives such of the Gentiles as were converted to their religion as is evident Deut. 21.13 as Boaz married Ruth who had then imbraced the true religion and worship of the God of Israel as she said unto Naomi Thy people shall be my people and thy God my God Ruth 1.16 3. But the example of â—â—hlan and Chilian will be objected the sonnes of Elimeâ—ech who tooke unto them wives of the Moabites Orpah and Ruth who were not then converted to the faith of Israel for then Naomi would not have bid them returne into their country as shee did Ruth 1.12 for that had beene to give them occasion to commit idolatry Therefore this marriage is excused by the necessity of that place where Mahlan and Chilian sojourned namely in Moab for the space of ten yeeres where were no women of their religion and so they were faine to take them wives from the Moabites 4. Now further as it was unlawfull to take wives to their sonnes from the Gentiles so was it also forbidden that they should give their daughters to their sonnes Deut. 7.3 which of the two was the more dangerous 1. For the man is the head of the woman and so the Israelitish wife should come in subjection to a Pagan and by this meanes dishonour her nation 2. The man being of greater power might use more violent meanes to force the wife to Gentilisme than the wife could to draw the husband 3. The children also were more likely to be corrupted which are brought up according to the fathers minde Tostat. quaest 14. An example whereof we have in that blasphemer that was stoned to death who was the sonne of an Egyptian and of an Israelitish woman Levit. 24. QUEST XXXV Why the images are called molten gods Vers. 17. THou shalt make thee no molten gods 1. The Gentiles so called their idols communi populari errore by a common and popular errour as now among the Romanists the common people call their images their Saints But the wiser sort among the Heathen did not take the idols to be their gods but only representations of them yet that excused not their idolatry no more than the like pretense now among the Papists that they use images only to put them in minde of God Simler 2. But an idoll is farre from being God or having any divine thing in it that as the Apostle saith It is nothing in the world not in respect of the matter but of the signification for it neither representeth the true God who is a Spirit and hath no bodily shape nor yet the false gods which are nothing at all in the world Marbach 3. By one kinde of molten images all the rest are forbidden whether they be graven carved painted locutio est à parte totum significans it is a manner of speech taking a part for the whole Augustin Iunius But he giveth instance of molten images because of the molten calfe which they had lately made Lyranus 4. If it were unlawfull for them to suffer the Gentiles idols to stand but they were to breake them downe much more were they not to make them new Simler And so often is this Law repeated because of their pronenesse to idolatry Tostat. QUEST XXXVI Why the principall feasts of the Israelites are here rehearsed Vers. 18. THe feast of unleavened bread 1. The Lord renuing now his covenant with his people which was interrupted by their apostasie and falling away doth also againe prescribe unto them these festivall solemnities which they should observe unto him therefore renovato foedere repetuntur the covenant being renued they are also repeated Borrhaius 2. Another reason of this repetition is ne otiosus populus ceremonias Gentium aemuletur lest the idle people should have followed the ceremonies and superstitious festivals of the Gentiles the Lord prescribeth them certaine feasts wherein they should be occupied in setting forth of his praise Lippom. 3.
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
of the children of Israel whether the Levites also are there comprehended 34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water