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
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
to be worshipped as God but onely in knowledge to be like unto God neither can Adam be properly charged with covetousnesse as Hugo S. Vict. doth unlesse it be taken for an immoderate desire of any good thing more than is fit of the other sort is Cajetan who would lessen the womans offence both in the thing desired which was the knowledge of good and evill the externall act in coveting the fruit which was faire to the eye in regard of her sex being a woman and the weaker vessell But this notwithstanding the womans offence in the nature thereof was the greater as before is shewed QVEST. XIII Whether Eve added to the commandement and spake doubtfully Vers. 3. NEither shall ye touch it lest ye dye c. 1. Ab. Ezra noteth that the serpent useth the name Elohim speaking of God not Iehovah because hee knew it not But that is not the reason for the woman useth also the name Elohim who was not ignorant of Iehovah but Satan of purpose forbeareth to use that name Iehovah which is a name of mercy and urgeth in the name Elohim the severity of God Mercer 2. Neither doth the woman adde any thing to Gods precept that they should not touch it but faithfully expoundeth the meaning of the precept some Hebrewes think that Satan took occasion hereby to move the woman to touch the fruit that seeing she died not by touching shee should though the Hebrew particle pen be not alwayes so taken yet it appeareth so to bee used by the woman because Satan hereby taketh occasion to put her out of doubt that shee should not dye at all See Muscul. Iun. though Mercerus herein dissent from them QVEST. XIIII Why Eve gave to her husband Vers. 6. SHe gave to her husband with her c. 1. This sheweth not that Adam was at this time with Eve as some Hebrewes thinke he might come before the tentation was finished The meaning is that he might eat with her that is as she had done 2. Some thinke that before the woman did forbeare to eat of the fruit supposing it was poyson and so present death but the truth is that hitherto she had abstained in obedience to the commandement 3. Neither did she give it to Adam lest if she died he might have taken unto him another woman as some Hebrewes imagine for shee was the onely woman in the world but she was desirous to make her husband partaker of her happinesse as she thought Mercer QVEST. XV. How many wayes the eyes of the body and minde are said to be opened Vers. 7. THeir eyes were opened Their eyes of the body and minde are said divers wayes to bee opened the eyes of the body three wayes 1. When they that are blinde are made to see as Christ caused the blind to see 2. When he that hath his eyes seeth somewhat which he saw not before as Balaam his eyes were opened when hee saw the Angell with a naked sword 3. When they which see discerne that which they perceived not before as the Disciples discerned Christ in the breaking of bread The eyes of the minde are opened likewise three wayes 1. When men are brought from ignorance and darknesse to the knowledge of Christ. Act. 26 18. 2. When men are brought by affliction to know themselves as the prodigall childe is said to come to himselfe Luke 15.17 3. When a mans sinne when it is committed presenteth it selfe as Iudas sinne did when hee had betrayed Christ. Thus the eyes of Adam and Eves minde were opened to see their sinne and the eyes of their body were opened to see and discerne the deformity of those parts which were comely before Muscul. QVEST. XVI How their eyes are said to be opened Vers. 7. THeir eyes were opened and knew that they were naked 1. Not that they were either blinde before for how could Eva have seene the fruit of the tree that it was faire to the eye if shee had beene blinde 2. Neither as Iosephus thinketh lib. 1. antiquit c. 1. by the eating of the forbidden fruit had they gotten a sharper wit and understanding for then the eating thereof had bin a gaine unto them 3. Neither is it so said as R. Salomon conjectureth because now first they began to have knowledge of evill for as they had knowledge of good before so as by the contrary they had the knowledge of evill also but now indeed they know evill by miserable experience 4. But now their eies were opened the eyes of their minde and conscience to see and acknowledge their sinnes and disobedience wherein they were blinded before and to feele the rebellion and disobedience of their members in their disordered and unruly motions which maketh them for shame to cover them which use of vailing and covering the secret parts even nature hath taught the barbarous nations which even in their baths as Augustine writeth will not have their unseemely parts uncovered the like Strabo reporteth of the Indians and Diodorâ—â— Siculus of the Aethiopians that going naked in the rest of their body use to cover their secret parts QVEST. XVII Why they made aprons of fig-leaves ANd they sewed fig-tree leaves 1. Not because the fruit thereof whereof they had tasted was forbidden for they would so much more have abhorred the leaves thereof 2. Neither to betoken the desire of the flesh now procured by sin which they say is provoked by the rubbing of the fig leaves 3. Nor yet as the testimony of repentance because fig leaves doe pricke and sting the flesh 4. Neither yet need wee run to allegories that this covering with leaves or with fruit betokeneth the vaine excuse and defence of sinne 5. But they made them aprons of fig leaves both being fit for their breadth and ready at hand for no other cause than to hide their nakednesse whereof they were now ashamed QVEST. XVIII Why man was created naked NOw if it be further asked why man was created naked I answer 1. with Basil lest his mind might have beene occupied in seeking for outward things and so withdrawne from better meditations God having a purpose to cloath his body with some excellent brightnes such as is in the Angels 2. Or with Ambrose that being not naked and destitute of the ornaments of vertue they lesse needed outward ornaments 3. Whereas clothing serveth for necessity to defend from the cold and for honesty and comelinesse Adam before his fall in neither respect needed cloathing being neither subject to heat or cold nor yet having any uncomelinesse in his members 4. Adde hereunto that whereas other creatures were created with their naturall cloathing birds with feathers beasts with haire and wooll fish with scales man was created naked that hee might exercise his wit and be profitably occupyed in the invention of arts for the necessary use of man QVEST. XIX Why the voyce of the Lord was heard in the coole of the day Vers. 8. THey heard the voyce of the Lord
it as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
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
doubtfulnesse in Abraham Vers. 8. WHereby shall I know c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting 1. For the Apostle saith he was not weak in faith Rom 4.19 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels it is not like hee doubted of the lesse namely of possessing that countrey 3. Neither would the spirit of God have given such a commendation of Abrahams faith that it was imputed for righteousnesse if he had wavered or doubted 1. Some therefore thinke that Abraham asked a signe not for himselfe but in regard of his posterity that they might have some assurance of the inheriting of that land sic Rupertus Cajetan 2. Some thinke that Abraham doubted not of the promise but of the manner whether it were absolute or conditionall for it was both to possesse the land was an absolute promise but to inherit it for ever was tied to the condition of obedience 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land as though the merit of his sacrifice brought him thither 4. But others doe better touch this point that Abraham only for the better confirmation of his faith desireth to be instructed concerning the manner and of the time when it should be fulfilled as Mary moved the like question how shall this be Luke 1. Augustine and so accordingly the Lord afterward setteth downe the time after 400. yeares Theodoret And this is rather a signe of Abrahams faith then a note of incredulity in asking this question for the wicked and unbeleevers at the first reject Gods promises the faithfull desire more to be confirmed Calvin 5. Farther we must observe that there were speciall motions in the Saints which are not now to be drawne into example as Gedeon and Ezechias asked signes Iud 6.37 2 King 20.18 Calvin and so Aquinas saith well Abraham petiâ—t signum ex instinctu divino Abraham asked a signe of a divine instinct QVEST. XII Why Abraham tooke of three kinds of beasts Vers. 9. TAke me an heifer of three yeere old c. So it is to be read rather with Aben Ezra than three heifers as the Chalde readeth I will let passe the allegories and mysticall significations which are diversly gathered upon these words 1. Some by the beasts which were divided understand the evils and afflictions which happened to Abrahams posterity by the birds not divided their deliverance and prosperity 2 Philo thinketh that these three kindes are taken for sacrifice the heifer goat ramme because of their meeknesse and tamenesse which suffer themselves in great heards to be driven by a child and for that they are profitable for labour for food for clothing 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues by the heifer his labour and patience by the sheepe his innocency by the turtle his continency by the dove his meeknesse 4. In that three sorts of beasts were taken some understand the three generations while the people were oppressed by the turtle the fourth generation when they came forth into the wildernesse Theodoret some the renewing of the covenant with the three Patriarkes Abraham Isaak Iacob or the three kinds of government among the Israelites of Judges Kings High-priests Perer. Some the three seasons from Adam to Noah from Noah to Abraham from Abraham to David Augustine 5. By the dividing of the beasts and the not dividing of the fowles some understand by the first the afflictions of the people when the children should be separated from their parents by the other their deliverance some by the first insinuate such as were carnall among the people by the other such as were spirituall Augustine 6. By the lighting of the fowles upon the dead carcases which Abraham drove away some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them but that God disappointed them some the assaults of evill spirits upon carnall men Augustine some the wandring thoughts that seaze upon our praiers spirituall sacrifices Gregorie 7. By the seâ—ting of the sunne v. 17. some vnderstand the death of Ioseph when the affliction of the Hebrewes began some the end of the world when the greatest persecution should be and by the smoaking fire brand the end of the world and fierie iudgement Augustine But wee need not thus hunt for allegories which are not only mens devises as it may appeare by the uncertainty and variety thereof Sundry men as their fancies lead them doe invent sundry allegories It shall only suffice us to know that God appointeth these kinds to be offred partly for sacrifice as Iosephus partly to be as signes of the covenant which the Lord maketh with Abraham and as Chrysostome well noteth because it was the manner of men when they made a solemne covenant to cut a calfe in twaine and to walke betweene the parts thereof Ierem. 34.18 wishing the like to themselves if they breake the covenant the Lord vouchsafeth to observe the same manner QVEST. XIII Of the divers kinds of trances Vers. 12. AN heavy sleepe or trance Philo noteth foure kinds of trances or ecstasis in the Scripture 1. Madnesse or phrensie that commeth of some distemperature Deut. 28.28 The Lord shall smite thee with madnesse and blindnesse and astonishing of heart 2. Astonishment of the minde upon some sudden and strange accident as Isaak was astonished at Esaus comming in after Iacob Gen. 27.33 3 The quiet rest and contemplation of the soule as when the Lord cast Adam into a sleepe Gen. 2.4 When as the soule is ravished with some divine inspiration and revelation as Peter was Act. 10 QVEST. XIV The time of the dwelling of Israel in Aegypt Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares 1. First it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares of which opinion is Genebrard For from Caath who went downe into Aegypt with Iacob Gen. 47. and lived in all 133. Exod. 6. who begat Amram who lived ann 137. the father of Moses who was 80. yeare old when Israel came out of Aegypt there are not above 350. yeares from which some must bee detracted wherein the fathers and their children lived together 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome or 210. as Lyranâ—â— but 215. yeares as it may be thus gathered S. Paul from the promise first made to Abraham to the giving of the law in the first yeare of the going forth of Israel out of Aegypt reckoneth 430. yeares Galat. 3.17 of this summe 215. yeares were run when Iacob went downe into Aegypt from the time of the promise in the 75. yeare of Abrahams age till Isaaks birth in the 100. yeare Gen. 22.22.5 are 25. yeares from Isaaks birth to Iacobs are
Abrahams kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald.
follow that because they suffered in earth they should there also bee rewarded but as the Israelites were afflicted in Egypt and recompensed in Canaan so the faithfull for their travell and labour in the earth shall finde rest in heaven 5. Confut. Obedience for feare of punishment not commendable Vers. 41. THe dayes of mourning for my father will come shortly c. Esau forbeareth a while from slaying his brother not of any conscience but for feare of his fathers curse displeasure we see then that obedience which is caused for feare of punishment is but a forced obedience nor of any acceptance with God which notwithstanding is so much commended of the Papists Calvin Saint Paul saith Love is the fulfilling of the Law Rom. 13.10 they then which doe not yeeld their service of love doe not keepe and fulfill the Law 6. Places of Morall observation 1. Observ. The meditation of death profitable Vers. 2. I Know not the day of my death The ignorance of the time of our end ought to stirre us up to watchfulnesse and to make all things strait with God and the world as here Isaack resolveth to hasten the blessing of his sonne because of the uncertainty of his end Muscul. for our Saviour exhorteth us to watch because we know not when the Master of the house will come Mark 13.35 2. Observ. Parents curse how much to be feared Vers. 12. SO shall I bring a curse upon mee and not a blessing c. Iacob is afraid to purchase his fathers curse whereunto the Scripture attributeth much we read how heavie Noahs curse was upon Cham Augustine reporteth a strange story of a woman of Caesarea in Cappadocia who after the death of her husband receiving wrong at the hand of her children which were ten in number seven sonnes and three daughters accursed them all whereupon presently they were all stricken with a shaking and trembling of all their parts and for shame they dispersed themselves into divers Countries of which number two Pallus and Paladia a brother and sister came to Hippo Lib. 27. de Civit. Dei cap. 8. 3. Observ. God must be sought and flied unto in time Vers. 34. BLesse me also my father c. Esau came too late for the blessing which was bestowed before and he comming out of time another having prevented him could not obtaine it no not with teares we must seeke the Lord therefore in time and enter in while the doore is open lest if we stay till the doore be shut upon us we remaine without so the Prophet saith Seeke the Lord while he may be found call upon him while he is neare Isay 55.6 Calvin 4. Observ. Outward blessings common to the just and unjust Vers. 39. THe fatnesse of the earth shall be thy dwelling c. Esau is blessed with temporall gifts as the fatnesse of the earth as Iacob was before so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous as our Saviour saith That God sendeth raine upon the just and unjust Matth. 5.45 Perer. Which teacheth us that we should not much care for these outward things but desire the best and more principall gifts 5. Observ. Persecution for righteousnesse sake Vers. 43. FLee to Haran c. Iacob is constrained to flee and shift for himselfe because of the blessing so while the faithfull doe seeke for the Kingdome of heaven and spirituall things they must make account to finde hard entertainment in the world Calvin But Christ hath given us a comfort Blessed are they which suffer persecution for righteousnesse sake Matth. 5.10 6. Observ. Gods promises to be expected with patience FUrther whereas Iacob which hath the blessing is driven from his fathers house and is constrained to serve twenty years under an hard master and Esau in the meane time had the rule of his fathers house prospered and became a mighty man and yet for all this neither Rebeckah nor Iacob despaired of Gods promise or doubted of the blessing it teacheth us that although the wicked doe for a while flourish in the world we should not doubt but that God in his good time will performe his promise toward his Mercer 7. Observ. Injuries must first be forgotten and then forgiven Vers. 45. TIll thy brothers wrath be turned away c. and he forget c. The forgetfulnesse of wrongs bringeth forth forgivenesse but where injuries are remembred they are hardly remitted Muscul. We must therefore forget and then forgive as Ioseph did forget all the wrongs that his brethren did unto him and considered how the Lord turned it to his good Gen. 50.20 8. Observ. Wives must not exasperate or provoke their husbands Vers. 46. I Am weary of my life for the daughters of Hoth Rebeckah as a wise and discreet woman not willing to grieve her husband concealeth from him the malicious hatred of Esau toward Iacob and pretendeth another cause of sending away Iacob namely to provide him a wife from her owne kindred and not to match into so wicked a race as Esau had done Mercer By which example women should learne that as their husbands ought not to be bitter to them so they againe should not exasperate their husbands with quicke words or froward deeds as Sarah obeyed Abraham and called him Lord 1 Pet. 3.6 she did with milde and dutifull words seeke to please him CHAP. XXVIII 1. The Argument and Contents FIrst Isaacks charge to Iacob concerning his marriage and his blessing are set forth vers 1.5 2. Esau his hypocrisie who to please his father taketh a wife from Ismaels house vers 6. to 10. 3. Gods providence is declared in a vision to Iacob how the Lord promised to bee with him and to conduct him vers 10. to 16. 4. Iacobs feare devotion and vow are expressed vers 16. to the end 2. The divers readings v. 2. Into Mesopotamia of Syria H.C. Mesopotamia S.B. Padan of Syria T. Padan Aram. G.P. v. 4. Which God promised to thy grand-father H. which God gave to Abraham cater v. 5. Rebeckah his mother H. the mother of Iacob and Esau. cater v. 8. Proving that his father did not willingly looke upon the daughters of Canaan H. Esau saw that the daughters of Canaan displeased or seemed evill in the sight of Isaack his father cater v. 9. Melech the daughter of Ismael H. Mahalath caet v. 13. The Lord leaned upon the ladder H. the glory of God stood upon it C. the Lord stood above it cater v. 13. Feare not S. the rest have not these words v. 14. For thee and for thy children shall all the kindreds of the earth be blessed C. in thee and thy seed cater v. 16. In truth the glory of God dwelleth in this place C. truly the Lord is in this place cat v. 17. This is no common place but a place wherein God is pleased and over against this place is the gate of heaven C. this is no
those which were innocent 5. They take them being sore upon their cutting and circumcising when they were rather to be pitied 6. They spare not Hemor and Sichem who offered to make them satisfaction by marrying Dinah and giving her dowry which they should set 7. Then they spoile the City not contenting themselves only with the goods but they carried away the women children captives 8. As much in them lay they brought Iacob and all his into danger to bee destroyed and overcome of the inhabitants 9. They being reproved of their father doe not acknowledge but justifie their sinne Perer. Calvin It appeareth then that Simeon and Levi diversly sinned in this cruell act whereof Iacob giveth this censure Simeon and Levi brethren in evill the instruments of cruelty are in their habitations into their secret let not my soule come in their wrath they slew a man and in their selfe-will they digged downe a wall cursed bee their wrath c. I will divide theâ— in Iacob c. 〈◊〉 49.6 7. In which 〈…〉 setteth downe their sinne then the punishment Their sinnes were these 1. That in their 〈…〉 they devised mischiefe and sought out how to be â—â—venged dealing 〈…〉 in their wrath 3. They didst of a selfe will of a 〈…〉 or good counsell 4. They enterprised this 〈◊〉 without the counsell or advice of their father 〈…〉 digged downe a wâ—ll to enter into 〈◊〉 and spoyle 〈◊〉 of 〈◊〉 good Their punishment is they are accursed and the fruit of 〈…〉 are divided in 〈…〉 neither had Simeon any possession by himselfe but intermingled with 〈◊〉 and Levi 〈…〉 among his brethren By this then it is evident that Iacob wholly condemnâ—◠〈…〉 and in nothing approveth it But whereas some would make this sentence of 〈…〉 and referre iâ— to the Levites and Priests of Levi and the Scribes who were most of 〈…〉 are here accursed for putting Christ to death It 〈◊〉 cleare that Iacob speaketh of an act done 〈…〉 denounceth thâ— sentence of 〈◊〉 and division against it Now it is not like that the 〈◊〉 should goe before the fault But Simeon and Levi were divided in Iacob long before Christ came into the world and was put to death by the Priests and Scribes 4. Places of Doctrine 1. Doct. Mariage not to be contracted with men of divers profession Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. This i◠〈◊〉 to the Apostles doctrine Be not unequally yoked with infidels for what fellowship 〈◊〉 righteousnesse with unrighteousnesse c. 2 Cor. 6.6 No league or friendship much lesse mariage is to be 〈◊〉 or enterprised with men of a divers profession Calvin 2. Doct. Gods judgements may be just when the ministers thereof are wicked Vers. 25. THey slew every male Simeon and Levi the captaines and chiefe in this savage exploit 〈◊〉 all the males that were men to the sword for the children were carried away captive this was a just reward upon the City for the sinne of Shechem although the instruments and minister◠〈…〉 did evill We see then that Gods judgements are just when notwithstanding the meanes whereby they are executed cannot be justified as the triall and affliction of Iob as it proceeded from God was good yet Satan the worker or rather minister thereof did it of malice 5. Places of Confutation 1. Confut. Mariage not without the parents consent Vers. 4. THen said Shechem to his father Hamor give me this maid to wife Shechem would not take a wife but by the consent and leave of his father and this generally was the practice of those dayes Abraham provided a wife for his son Isaack Labaâ— gave his daughters in mariage to Iacob This condemneth then the practice of the Church of Rome where it is an ordinary thing for children to bee contracted and marry without their parents consent Muscul. 2. Confut. Against election by works Vers. 25. SImeon and Levi tooke either of them his sword Simeon and Levi two fathers of the Israelites and the one chosen out from his brethren to execute the priest-hood we see what their doings and works were they were guilty of much bloud God chose them not then for their owne vertue or worthinesse but for his owne mercy sake So saith Moses The Lord did not set his love upon you nor chuse you because c. but because the Lord loved you Deut. 7.8 So the Apostle concludeth by the example of Esau and Iacob whom the Lord had chosen and refused the other before they had done either good or evill That the purpose of God might remaine according to election not by works but by him that calleth Rom. 9.11 This maketh against the doctrine of the Church of Rome who ascribe election to the fore-sight of faith and works Rhemist Heb. 5. serm 7. 6. Places of exhortation and morall use 1. Morall That fathers should not suffer their daughters to stray from home Vers. 1. DInah went to see the daughters of the Countrey Bernard hereupon this noteth Sita 〈◊〉 spectas oâ—iose non spectaris tu curiose spectas sed curio 〈◊〉 spectaris thou beholdest idly or vainly but thou art not beheld in vaine thou art curious in seeing others and are more curiously seene thy selfe We see what followed Dinah's wanton and curious gazing upon others gave occasion to the unchaste and adulterous eye to lust after her therefore it is not good to give maidens their 〈◊〉 or to suffer them to wander from home or sightly to behave themselves which hath beene and in the occasion of much evill so the Apostle chargeth that young women should be diâ—erâ—nt chaste 〈…〉 Tit. â— â— Calvin 2. Mor. Sinne committed in the Church and among Christians the more grievous Vers. 7. HE had wrought folly in Israel c. Although no place have any privilege or exemption for sinne yet it is most heinous to perpetrate and commit wickednesse in or against the Church of God Adultery fornication uncleanesse is odious even among the Gentiles but it is most abhominable among Christians As the prophet upbraideth Ierusalem Sodome thy sister hath not done neither she and her daughters as thou and thy daughters Ezech. 16.48 3. Mor. Fornication to be recompenced by marriage Vers. 3. HIs heart clave unto her Shechem having forced Dinah doth not then hate her and cast her off a Ammon did Thamar his sister but his love is the more kindled toward her and he desireth her for his wife which example doth condemne the wicked lust of many which having intised maids unto folly seeke not to make satisfaction by marriage 4. Mor. Spirituall love should bee more forcible then carnall Vers. 19. THe young man deferred not to doe the thing c. Shechem to obtaine his love spareth no cost nor yet refuseth any labour hee accepteth of the hard condition of circumcision which teacheth that if carnall love be so forcible our spirituall love toward Christ should be much more effectuall that
Numb 2. and the other of Core his rebellious assemblies Numb 16. who was of Levi but it is more properly referred to the time past concerning the cruell exploit of Simeon and Levi Perer. QUEST VIII Whether Simeon and Levi digged downe a wall killed or haughed the oxen Vers. 6. IN their selfe-will they digged downe a wall 1. Some read they haughed a bull Septuag or carried away their oxen Iun. They which follow this reading some referre it to Sichem who was the principall man whom they slue some understand it of Ioseph who is compared to a bullocke Deut. 33.17 the same word shor is there used Tharg Hieros because Simeon and Lâ—vi are held to bee ring-leaders in that conspiracie against Ioseph for they were of the elder sort not the younger brethren that would have had Ioseph killed now Ruben and Iudah the first and the fourth sonnes consented not to kill him therefore it is most like that Simeon and Levi were the authors for which cause some thinke that Ioseph afterward caused Simeon to be bound in Egypt but this exposition agreeth not with the former clause in their wrath they slue a man for Ioseph was not killed Iunius seemeth to understand it of the spoile of the Citie and carrying away of their cattell but that seemeth to have beene the act rather of Iacobs sonnes than of Simeon and Levi Gen. 34.28 2. Mercer Musculus Calvin thinke this to bee the better reading they digged thorow a wall Of which reading these reasons may bee given 1. Because this was a more peculiar and proper act of their rage than to carrie away their oxen that proceeded of a covetous rather than irefull minde 2. Though this be not directly expressed yet these words insinuate as much they went into the citie boldly Gen. 34.25 that is breaking into the citie violently and over throwing the wals before them Perer. 3. Though shor the word here used signifie an oxe shur a wall yet schurech may bee put for châ—lem as the Chalde Interpreter readeth shur 4. The word ghacar to root or pull up properly understood of plants Eccles. 3.2 is more fitly by a metaphor applyed to the rooting up of cities Zâ—phan 2.4 than unto cattell and living things 3. But these reasons notwithstanding I rather preferre the reading of the Septuagint they houghed an oxe or bull for shor the word here used signifieth an oxe c. 32.5 Deut. 33.17 the word shur is a wall neither needed they to have undermined the wals the citie being secure and the gates open unto them the word ghakar is gnakar signifieth to hough or cut sinewes as Iosh. 11.6 Ioshua is bidden of the Lord to hough the Canaanites horse it seemeth in their furie that they abused the dumb beasts as Balaam in his rage threatned if he had had a sword to have killed his Asse Numb 12.29 now in that this is not mentioned before in the storie it need not see me strange in all matters and circumstances of fact the Scripture useth not to expresse as that of Iacobs concerning the Amorites with the sword bow c. 48.22 QUEST IX How Simeon and Levi were divided in Israel Vers. 7. I Will divide them in Iacob 1. Iacob appointeth a punishment answerable to the offence for as before they conspired together to doe mischiefe so now they shall be separated and divided Iun. 2. Which accordingly came to passe for Simeon had no possession or inheritance by himselfe but intermingled with Iudah Ios. 19. and were constrained afterward by force of armes to inlarge their bounds 1 Chron. 4.41 Iun. Some thinke that the poore Scribes which were dispersed in Israel came of Simeon Thaâ—g Hieros But certaine it is that it was a base and contemptible tribe in respect of the rest for which cause Moses omitteth it in his blessing Deut. 33. Mercer rather than for that Simeon was cruell against the Sichemites for then Levi should have beene omitted also or because Simeon was the chiefe in the conspiracie against Ioseph or because Iudas Iscariot came of Simeon for both these are uncertaine or for that Zimri of Simeon lately had committed such an uncleane act as Perer. 3. Levi also was divided in Israel they had no certaine inheritance but only certaine cities allotted unto them among the rest of the tribes to the number of 48. Ios. 21. they also went wandring up and downe the tribes to gather the tithes of their maintenance Mercer 4. Yet God who could bring light out of darknesse turned this which at the first was ordained for a punishment to a blessing for the calling of the Levites was honourable to themselves and everie one was glad to entertaine them it was also profitable to others for their instruction Calvin 5. This prophecie against Simeon and Levi is not unfitly by Ambrose Ruffin Rupert applyed against the Scribes Priests that put Christ to death for by this means the wals of Ierusalem were digged down overthrown the Jewes are dispersed in the world to this day Perer. QUEST X. Of the preeminence of Iudah Vers. 8. THy brethren shall praise thee c. 1. Though Iudah also was faultie concerning Thamar yet Iacob passeth over his offences and of the rest of his sons touching onely the most notorious sinnes among the rest as of Ruben Simeon Levi Muscul. 2. In saying Thy brethren shall praise thee he alludeth to the name of Iudah so called by Leah of judah to praise because shee had occasion thereby to praise the Lord and now his brethren shall magnifie and praise him Iun. The Chalde readeth Thou hast confessed and wast not ashamed which some understand of Iudah his delivering of Ioseph or of his acquiting of Thamar but the other reading is more proper 3. Iacob prophesieth foure things of Iudah 1. His principalitie over his brethren vers 8. 2. His victorie over his enemies vers 9. 3. The stabilitie and continuance of his kingdome under the Messiah vers 10. 4. His outward plentie and prosperitie vers 11. 4. Thy fathers sonnes shall bow downe c. Though Ioseph for the time present had the temporall honour yet the perpetuall preeminence is given to Iudah so that hence it appeareth why the Lord was angrie with the people for desiring a King because the time was not yet come when God purposed to exalt Iudah and for the same cause the Kingdome of Saul of Benjamin not of Iudah prospered not Calvin 5. This authoritie of Iudah over his brethren tooke beginning Iudg. 1. when the tribe of Iudah was appointed to be as the Captaine to the rest after Iosua his departure but it was more fully accomplished in David and Salomon and most of all in Christ of David of whose kingdome shall be none end Iun. 6. Although the ten tribes did revolt from Iudah yet the right of the kingdome remained with Iudah still which continued notwithstanding it was often by Israel impugned when the other was dissolved Calvin QUEST XI Of the explication of the
post poenitentiam That he which committed adulterie after publike penance should finally be denied the Communion In Hieromes time it seemeth that adulterie was punished by death who in a certaine epistle maketh mention of a young man qui adulterâ—i insimulatus ad mortem trahitur who being accused of adultery was led forth to death yet Augustine as is shewed before reasoneth against it but of all other Origen writeth most plainly Apud Christianos si adulterium fuerit admissum c. Among Christians if adulterie be committed it is not commanded that the adulterer or adulteresse bee punished with corporall death c. neither therefore was the law cruell then neither now doth the Gospell seeme to bee dissolute but in them both the benignitie of God appeareth yet by a divers dispensation then by the death of the bodie the people was rather purged from their sinnes than condemned but unto us sinne is purged not by corporall punishment but by repentance and it is to be seene unto lest our punishment be greater whose vengeance is laid up for the next world when as they were absolved from their sinne by the paying of the punishment as the Apostle saith how much more punishment is he worthy of that treadeth under foote the Sonne of God Two reasons Origen yeeldeth of this his opinion that there is now a mitigation of the rigour of Moses law because then it served as an expiation of their sinnes prefiguring the death of Christ as S. Paul applieth that sentence Cursed is every one that hangeth on a tree which is generally delivered by Moses to the particular death of Christ Galat. 3.13 but now the expiation of sinne is by repentance and remission of sinnes in Christ. Againe now a greater punishment abideth the contemners of the Gospell even eternall in the next world and therefore corporall death is not so much inflicted now for God punisheth not twice for the same thing as Origen in the same place alleageth Yet although we contend that the capitall punishment of Moses law may now be dispensed with in some cases upon the reasons before alleaged this is not either to condemne those Common-wealths which doe reteine still and practise the severity of Moses law against adulterers who therein sinne not but as Ambrose saith of the Apostles that asked for fire to come downe upon the Samaritanes Nec discipuli peccant legem sequentes Yet did not the Disciples offend following the law neither to excuse those places where this sinne is too easily and lightly punished as Erasmus complaineth in his time Nunc adulterium lusus magnatum est Now adulterie is but a sport of great men Where adulterie is not capitally punished yet great severity otherwise should be used as it was decreed in the Elibâ—rin Councell that he which having a wife committed adulterie should be under penance five yeeres can 〈◊〉 He that did sinne that way after should not bee received to the peace of the Church till his dying 〈…〉 that did commit adulterie after penance should never be restored to the communion of the Chuâ—â—â— c. 7. These or such like severe constitutions this wanton and lascivious age hath need of that this overflowing sinne might be kept in with higher bankes than now it is So then I conclude this point with Cyprian who speaking of divers kindes of Ecclesiasticall censure used in divers places thus writeth Manente concordia vinculo actum suum disponit dirigit unusquisque Episcopus c. The bond of amity remaining still every Bishop so directeth and disposeth his owne act that he is thereof to give account unto God The like may bee said of Princes and Magistrates in their dominions and regiments that the difference in publike punishments all intending the glorie of God and the brideling of sinne is no cause to breake peace or breede jelousie betweene Christian states Now for the other part that Moses Judicials doe bind negatively that is where Moses Law inflicteth not death there Christian Magistrates are not to punish with death the reasons are these 1. Because then the regiment of the Gospell should exceed in terror the strictnesse and severitie of Moses Law 2. God is that one Lawgiver that saveth life and destroyeth Iam. 4.12 he gave life and he only hath right to take it away God hath created man in his image Gen. 9.6 which image is expressed in mans soule animating the bodie This image then is not to be defaced and dissolved but by warrant and direction from God therefore the equitie of the Judicials of Moses ought to be a rule either by generall direction or particular president to all Magistrates in what cases and for what sinnes they are to deprive the offendors of their life But here it will be objected that if this be so then all those Common-wealths are in error which punish theft by death which by Moses law is satisfied by making restitution Exod. 22.2 Ans. Even by Moses law some kinde of theft received a capitall punishment as if it were a violent theft as it was lawfull to kill a theefe breaking into the house Exodâ—s 22.2 or a wanton theft as David judged him worthy to dye that having many sheepe of his owne tooke by violence the onely sheepe which his poore neighbour had 2. Sam. 12.5 Likewise publike theft and sacrilege in Achan was punished by death Iosh. 7. But that simple theft when a man stealeth only to satisfie his hungrie soule or to supply his present necessitie should be proceeded against to the losse of life it seemeth hard And as I take it the lawes of this land have used a good consideration herein that such small felons should escape by their booke wherein to my understanding greater clemencie and favour in some Judges were more commendable who require an exactnesse of such simple clerkes unlesse they bee such as are worthy for other former evill demerits to be cut off as rotten members There is a saying in the law Favores sunt ampliandi Where favour is intended it should be the largest way extended It were also to be wished that a greater valuation were yet set than of the usuall rate in such small fellonies when a man is to bee judged for his life By Dioclesians law some kindes of theft are charged with restitution of foure fold by another authentike law the theefe is adjudged to bee beaten with clubbes By the Decrees Qui fecâ—rit furtum capitale c. Hee that committed any capitall theft as in breaking into an house in stealing a beast or some other thing of price if he were a Clergie man he was to be under penance seven yeeres if a lay man five if it were a small theft he was to make restitution and to doe penance one yeere By any of these or the like constitutions sufficient provision might be made against simple theft But it can no wayes be justified that such simple theft should bee more straightly
herein did not gesse amisse for he knew that they were a stiffe-necked people Ferus and he had already experience of their unthankfulnesse Simler Beside he considered that he was but base and contemptible and not of sufficient authority to bee respected Iun. and the power and tyranny of Pharaoh would keepe them backe from crediting him Borrh. and they would thinke it unlikely that God should speake to him whom never man saw Pellican 2. But it is more to bee doubted how Moses saith that the people would not beleeve seeing that the Lord had said before that the people should hearken to his voice chap. 3.18 Some thinke that Moses infirmity here strived with his faith against the word of God Borrh. Genevens But it is not like that Moses was so distrustfull or diffident noâ— to give credit to Gods word Other thinke that the Lord speaketh there onely of the Elders Moses of the people in generall Some that Moses meaneth not the people only but the Egyptians also that they would not beleeve Ferâ—s Some that the Lord spake before conditionally If they hearken to thy voice then thou and thy elders shall goe to the King of Egypt But Moses exception rather is here conditionall and he speaketh by supposition if the people beleeve not as the Septuagint then he desireth to know how he should perswade them so he doubteth not of the thing but desireth to be instructed in the manner Simler QUEST II. What the first signe meaneth of turning the rod into a serpent Vers. â— HE cast it into the ground and it was turned into a serpent 1. Aben Ezra by the rod turned into a serpent understandeth the cruelty and tyranny of Pharaoh by the serpent turned into a 〈◊〉 the abating of Pharaohs pride and tyranny when he suffered the Israelites to depart 2. Lyranus expoundeth it of the Hebrewes who when they were first afflicted became contemptible as a serpent creeping on the ground and occupied in base and terrene workes but afterward they obtained liberty and authority when they were delivered and so the serpent was turned into the rod. 3. Some referre it to Moses that he was as a serpent that is terrible to Pharaoh but he was comfortable to the people of Israel Simler 4. Augustine doth by way of allegory apply it to Christ hee is the rod turned into the serpent the rod of the Crosse which seemed base and contemptible unto the Jewes became the wisdome of the Gentiles 5. Rupertus another way doth interpret it of Christ The rod cast upon the ground was the Sonne of God taking our nature upon him it became a serpent so Christ was that serpent hanged on a tree by the serpent Christs death is signified because by the serpent death came into the world and by Christs death the serpent was overcome 6. Pererius here understandeth by the serpent cast upon the ground the nature of man corrupted by the temptation of Satan and restored by Christ as the serpent was changed againe into the rod. 7. Others doe expound it of the judgements of God which before they are shewed in the world are as a rod not felt but afterward they are fearefull and terrible even unto the children of God as Moses fleeth away at the sight of the serpent Ferus 8. But the best signification is this First in generall that these signes are terrible both to strike a terror in the heart of the Egyptians as also mystically to shew a difference of the Law the ministery whereof is fearefull and full of terror and the Gospell which bringeth comfort Ferus as also in particular it sheweth that the rod of Moses government should be terrible as a serpent to the Egyptians but as a rod and scepter of upright and lawfull government to the people Iunius QUEST III. What is signified by the leprosie of Moses hand Vers. 6. BEhold his hand was leprous as snow First some make the signification of this signe morall as that the leprous hand of Moses sheweth the workes of the Law that justifie not Ferus 2. Some make the sense thereof mysticall Augustine in the place before recited and Rupertus understand the leprous hand of the Synagogue of the Jewes rejected that are cast off as the leprous person was shut out of the hoste and the hand restored and healed betokeneth the Church of the Gentiles adopted in stead of the Jewes Pererius referreth it to Christ that he being the hand that is the power of his Father by taking our nature upon him became as it were leprous that is deformed and contemptible by his suffrings and passion but by his resurrection and ascension his glorie appeared 3. Some doe rather rest in the historicall sense Lyranus by the leprous hand understandeth the miserable state of the Hebrewes in the time of their cruell servitude who in their deliverance received their former liberty Theodoret thinketh the leprosie better to signifie the pollutions of Egypt wherewith Israel was defiled who being delivered were restored to the true and sincere worship of God Ferus doth thus interpret it that Moses at his first sending was an occasion that the Hebrewes were more cruelly handled for say they Yee have made our savour to stinke before Pharaoh chap. 5.21 but afterward his ministery and message wrought their joy and deliverance 4. But because the hand being the instrument of working betokeneth the ministery and authority of Mâ—ses the best application is that God would use a meane instrument to effect his will Moses in regard of his base and contemptible estate having lived a long time in exile and banishment seemed as a thing leprous and vile yet God should in this his service make him a glorious vessell and instrument sic Iuâ—iuâ— Simlerus 5. And this signe did both shew in generall that as the leprosie is only cured by God so their deliverance was only Gods worke Ferus and in particular to admonish Moses that he should not be lifted up in his minde because of the miracles wrought by his hand but be humled with the remembrance of his owne infirmity the leprosie of his hand Theodoret. QUEST IV. What kinde of leprosie Moses hand was striken with AS snow That is white as snow as Iunius see also Philo and Iosephus 1. This was the worst kinde of leprosie called Elephantiasis because it spotted the skin and made it looke like to an Elephants there were of it two kindes the common and generall leprosie and a peculiar onely found in Egypt which was incurable and commeth by contagion of the river Nilus as Luâ—râ—â—ius writeth lib. 6. 2. This white leprosie was of all other the worst when the body was all over spotted with white markes full of white scales and scurfe whereof there were two principall signes when the white spots did change the haire also white and were deeper and lower than the skinne Leviâ— 13. 3. With this kinde of incurable leprosie was Miriam striken being leprous white as snow and halfe eaten
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
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
kept vers 10. and the confirmation taken from the example of God himselfe vers 12. The second table commandeth the mutuall duties to be performed among men and forbiddeth whatsoever is contrarie thereunto which are either the sprigges and branches of vices committed or the very root of corruption it selfe The sprigges are such as concerne some certaine callings and persons as in the fifth commandement which prescribeth the dutie toward our superiours with a promise of long life annexed vers 12. or belong indifferently to all men in generall and touch either their bodie and life in the sixth commandement vers 13. their marriage and wife in the seventh vers 14. their goods in the eighth vers 15. their name and fame in the ninth vers 16. Then followeth the root of all which is evill concupiscence in the tenth vers 17. which consisteth of a particular enumeration what things of our neighbours are not to be coveted In the second part the effects that followed are either matters of fact or matters of precept of the first are 1. The feare of the people in standing a farre off vers 18. 2. Their request to Moses that hee would speake unto them vers 19. 3. Moses comforting of the people vers 20. 4. His drawing neere unto God vers 21. The precepts are three 1. to make no Image with the reason thereof they saw none while God talked with them vers 22 23. 2. What Altar they shall make either of earth vers 24. or unhewen stone v. 25. 3. They shall make no steps unto the Altar and why vers 26. 2. The divers readings Vers. 5. Thou shalt not bow downe unto them I.G.B.A.P. better than thou shalt not worship them S.L.V. shachah signifieth to how unto and the construction with the preposition כ lahem sheweth a Dative case to them Stronge jealous I.A.P.V.L. better than a jealous God S.B.G. for the word El here signifieth strong◠for otherwise it should be set thus kanah El jealous God not El kanah God jealous Vers. 7. Will not hold him guiltlesse or innocent B.G.L.P. will not leave him unpunished V.I. the sense rather than the words will not hold him cleane or mundifie him S. A. nakah signifieth both to cleanse and hold innocent but the latter rather here Vers. 10. In it thou shalt not doe any worke L.B.G.S. in it is not in the originall as I.V.A.P. leave it out Vers. 17. Thou shalt not utter a false testimonie c. I. thou shalt not speake L. answere V.A. testifie a false testimonie S.A. beare false witnesse B.G. ghanah signifieth all these to speake to answer to testifie the first rather here 3. The explanation of difficult questions QUEST I. Whether this be a Commandement I am the Lord. Vers. 2. I Am the Lord thy God 1. It is the opinion of the Hebrewes that this should be the first Commandement they give this reason because it was necessary that the people should first firmely and stedfastly beleeve that the Lord which spake unto them was that God which brought them out of the land of Egypt before they could be perswaded to yeeld obedience to his law as they further shew it by this similitude Like as a King that should offer lawes and ordinances unto a Province and Countrie to be kept and observed must first be received and acknowledged for King before his lawes would finde admittance So the people were first to beleeve that hee was the God that delivered them before they could resolve to receive his law 2. But to this it may be answered 1. That the people were alreadie perswaded and firmely beleeved that the Lord was their God which had delivered them from their enemies and they had promised already to yeeld obedience to all Gods commandements chap. 19.7 and therefore it was not needfull to give them any speciall commandement to beleeve the Lord to bee their God Sic Paul Burgens addition 1. 2. But although this answer giveth satisfaction in respect of the present condition of the Israelites to whom the Lord had approved himselfe already by many wonderfull works to be their God and therefore they needed not any speciall commandement in that behalfe yet seeing the morall law was not given to that age present or to that nation onely but to all people in the world which have not any such preparation or foundation of this first beleefe and perswasion of the true God by such wonderfull signes and miracles therefore further it must be added that even this precept to beleeve is the true God to repose our whole trust in him is contained even in the first commandement following Thou shalt have no other Gods for here we are commanded to acknowledge the Lord to bee the onely true God and so consequently to give him that honour and worship which belongeth unto him And so saith Cyprian Quòd Deus solus colendus sit c. That God onely is to be worshipped is shewed in Deuteronomie Thou shalt worship the Lord thy God and likewise in Exodus Thou shalt have no strange gods before me De exhortat Martyrii cap. 2. 3. But that this is no commandement it appeareth by this because here is nothing forbidden or commanded as in the rest all the rest of the commandements are expressed by way of commanding but this by way of affirming I am the Lord. Tostat. And beside if this were a commandement there should be more than tenne in all therefore it is no precept but quoddam inductivum ad catera a certaine inducement to the commandements following Tostat. Oportuit ante omnia jus legislatoris sanciri c. First of all it was meet that the right and authoritie of the lawgiver should bee established lest that which hee commanded should bee despised Calvin So Origene Hic sermo nondum mandati est sed quis est qui mandat ostendit This speech is no commandement but sheweth who is the Commander QUEST II. Of the distinction and difference of the lawes of Moses in generall BUt before wee proceed in particular to entreate of the morall law first wee must consider of the lawes of Moses in generall and of the difference of them 1. The lawes which Moses delivered unto Israel were of three sorts Morall Judiciall Ceremoniall The first doe prescribe a perfect rule of righteousnesse discerning things that are right and just from the contrarie both toward God and man both in externall and internall duties requiring obedience under the paine of everlasting death The ceremoniall concerned such rites and services as belonged to the externall worship of God prescribed unto that people both to distinguish them from other nations in the world and to be signes and symboles unto them of the spirituall graces of the new Testament to bee fulfilled by the Messias The Judiciall lawes belonged to their civill state which were such ordinances as contained rules of equitie for the judging and deciding of civill controversies and questions and decreed punishments
toward their masters he saith likewise unto Masters Doe ye the same things unto them Ephes. 6.9 So both superiours and inferiours must discerne what is due to each one in their place and accordingly by the rule of justice measure out unto them Contrary hereunto is partiality and inequality when any doe exact at others hands what is due unto them but are negligent in doing their duty as the Prophet Ezechiel crieth out against those Shepheards which did feed themselves fat but would not feed the flockes againe Ezech. 34.2 2. There is required diligence and sedulity in every one to doe his duty faithfully and studiously whether superiour or inferiour as Rom. 12.7 He that hath an office must wait on his office c. he that distributeth with simplicity he that ruleth with diligence c. Contrary hereunto are 1. Negligence and carelesnesse in men either not to know their duty or knowing it not practising accordingly as the Prophet Zachary crieth out against the foolish shepheard which did not looke for that which was lost c. Zachar. 11.15 16. 2. Hypocrisie in doing of the office rather for praise or commendation than of conscience which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service Ephes. 6.6 3. Curiosity when one busieth himselfe with anothers office and medleth with things not appertaining unto him against such busie bodies the Apostle speaketh 1. Tim. 6.13 3. Love is commanded both in superiours toward their inferiours and in them againe toward the other Matth. 6.24 This reason is given why one cannot serve two masters because he cannot love them both Contrary hereunto is 1. Want of naturall love which was one of the sinnes of the Heathen Rom. 1. 30. 2. Too much indulgence or foolish affection which winketh at their faults or gratifieth them in things not lawfull and so they one beare with another as the Prophet saith they wrap it up Micah 7.3 4. Mutuall gratitude in acknowledging the benefits mutually received as appeareth in Davids kindnesse toward Mephibosheth for his fathers sake and his thankfulnes againe for the same 2. Sam. 19.29 30. Contrary hereunto is 1. Ingratitude and unthankfulnesse as Saul was unkinde to David who deserved well of him 2. Mutuall gratification in things unlawfull as Ioab served Davids turne in hastening Vrias death 5. Sobernesse and gravity in a moderate respect of our credit and estimation in the world in doing of our duty as the Apostle saith Let every man prove his owne worke and then shall he have rejoycing in himselfe and not in other Galath 6.3 Contrary hereunto are 1. Levity in being carelesse to preserve a good name in the world such the Prophet saith have a whores forehead Ierem. 3.3 which are impudent and shamelesse and blush not at any thing 2. Ambition and vaine glory when one doth their duty for the praise of men as Herod Act. 12. when he apparelled himselfe gorgeously and made an oration to the people 6. Modesty also is requisite that every one consider their owne infirmity neither ascribing too much unto themselves in their doings nor detracting from others as the Apostle saith Galath 6.3 If any seeme to himselfe that he is somewhat when he is nothing he deceiveth himselfe c. Contrary hereunto are 1. Arrogancy and vaine ostentation as Pilate said to our blessed Saviour vaunting of his authority Knowest thou not that I have power to crucifie thee and power to loose thee Ioh. 19.10 2. Dissimulation when one pretendeth modesty in refusing of honours that he may be had in more admiration as Saul that hid himselfe among the stuffe when he was chosen King 1. Sam. 10.22 7. Equity and moderation which is a mutuall toleration of ordinary defects and infirmities both in superiours and inferiours and a mitigating of the rigour in the full exacting of duties as S. Peter giveth this counsell to servants Be subject to your masters with all feare not only to the good and courteous but also to the froward 1. Pet. 2.18 Contrary hereunto are 1. Too much rigour in finding fault and censuring of others which our blessed Saviour reproveth Matth. 7.3 Why seest thou the meat in thy brothers eye and perceivest not the beame in thine owne eye 2. Too much lenity in winking at others faults and not reproving them as time and place requireth as it is in the Psalme 50.18 When thou seest a theefe thou ruinest with him c. as they doe which see and suffer others to sinne and reprove them not 3. Flattery and soothing men up in their sinnes which the Prophet calleth sowing of pillowes under their arme holes Ezech. 13.18 Sic fere Vrsinus 2. Doct. Of honouring of the spirituall parents by giving them due maintenance as by tithes c. HOnour thy father and thy mother c. One speciall part of this honouring is to give reliefe and maintenance as to our naturall parents so also to our spirituall fathers whom Saint Paul would to be had in double honour 1. Tim. 5.17 that is to bee sufficiently maintained and the reason hereof is Servus communitatis debet sustentari à communitate the servant of the comminalty must bee maintained by the comminalty as Saint Paul reasoneth that they which serve at the Altar must live of the Altar Laborant bono publico c. they labour for the publike good and therefore they should bee maintained by the publike good which is performed two wayes either by the common treasure where any such is or by the goods in common of particular persons Tostat. qu. 19. But S. Paul giveth a better reason 1. Cor. 9.11 If we have sowen unto you spirituall things is it a great thing if we reape your carnall They therefore which give grudgingly sparingly and fraudulently toward the maintenance of their Pastour and Teacher and doe withdraw their rights and tithes due unto them doe offend against this Commandement in not honouring their spirituall parents 3. Places of Controversie 1. Confut. Against the Maniches FIrst the Maniches who rejected the old Testament objected that this precept of honouring the parents is contrarie to that in the new Testament where our Saviour said to one that asked leave to goe and bury his father Let the dead bury the dead Luk. 9. Augustine thus answereth 1. If herein the old Testament and the new are contrary then the new herein should be contrary to it selfe for S. Paul also urgeth this Commandement Ephes. 6.2 2. Whereby it is manifest saith he Honorem parentum in gradu suo esse servandum c. That honour in a certaine degree is to be reserved unto parents Eos tamen in divini amoris comparatione c. yet that in comparison of the love of God there is no doubt but they ought to be contemned Cont. Adimant cap. 6. 2. Confut. Against the Anabaptists which deny government SEcondly the Anabaptists are here condemned which deny that it is lawfull for a Christian to be a Magistrate because Christ hath made us free Contra 1.
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
said in that sense chap. 29.33 No stranger shall eat thereof that is none that is not of Aarons family 3. Tostatus giveth this solution That Kings are not here excluded because Kings when they were anointed did not use this ointment ad delectationem for delight which is here only forbidden sed ad cultum Dei but for the service and worship of God because as the Lord appointed Priests for his service so he ordained Kings in his stead to rule and governe his people Tostat. quaest 13. But it was not lawfull for any of the people to use this oile upon any occasion at all whether for delight or otherwise to consecrate any thing privatly nor upon any person not here excepted which are the Priests only for the words are generall 4. Wherefore the best answer is this God forbiddeth any other to be anointed with this ointment saving the Priests nisi scilicet aliter jusserit unlesse he otherwise command the Lord reserveth unto himselfe a liberty above his Law Simler As yet there were no Kings in Israel and therefore no mention is made of their anointing So that this ointment was afterward used to anoint both Kings and Priests sed non sine novo Dei mandato but not without a new commandement from God Pelarg. QUEST XXXVI What it is to be cut off from his people Vers. 33. HE shall be cut off from his people 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment prohibetur profanus usus sub poena mortis the prophane use is forbidden under paine of death 2. Some of the separation of them de coetu sanctorum from the society and company of the faithfull Gloss. interl 3 Some of the punishment divinitus by God himselfe to be imposed upon them Osiander as Vzzah for the like transgression was smitten with sudden death 4. Tostatus both understandeth the extraordinary punishment by the Lords hand and the sentence of death to be denounced by the Magistrate if any did continue in this offence nec desistere vellet and would not cease or give over 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule anima ejus peribit his soule shall perish 6. But all these three are better joyned together that both God shall cut off such an one by sudden and extraordinary death in this world and punish him eternally in the next as in this sense it is said that hee which was not circumcised should be cut off from his people because he had broken the Lords covenant Deut. 17.16 Iunius ibid. For as the faithfull are said to be gathered to their people when they died as Abraham Gen. 25.8 and Iacob Gen. 49.33 so the wicked and prophane shall be cut off from their people that is from the fellowship of the Saints in the next world Tostat. qu. 18. unlesse they doe repent Pelarg. Likewise if such prophane persons did obstinately persist in their sinne they were to die also by the hand of the Magistrate in which sense it is said that he that did sinne with an high hand that is presumptuously shall be cut off from among his people Numb 15.30 QUEST XXXVII The spirituall application of this holy ointment THis holy ointment made of these foure simples Myrrh Cinamom Calamus and Cassia 1. Some apply unto the senses by Cinamom understanding two of them the senses of seeing and hearing ut a sordibus repurgati that they should be purged from filthinesse c. Procop. 2. Some by these foure would have signified the foure morall vertues which must be tempered together Gloss. ordinar 3. Other by the Myrrh the mortification of the flesh by the Cinamom of ashy and earthly colour mortality by the Cassia growing in moist places Baptisme Gloss. interlinear 4. But these applications are too curious and impertinent therefore this holy ointment better setteth forth that holy ointment of the Spirit wherewith the Messiah was anointed who is said Psal. 45.8 to be anointed with the oile of gladnesse above his fellowes Thus Hierome applieth it in 3. cap. Hab. and Cyril lib. 12. in Levit. 5. But it signifieth not only the holy Ghost which was powred upon Christ without measure but that portion of grace wherewith every one of Christs members is anointed Osiander that as without this ointment neither the Tabernacle nor any part thereof was sanctified so without the operation of the holy Ghost all our labours and endevours are unprofitable Marbach 6. Pelargus more particularly applieth every one of these foure severall ingredients by the Myrrh which is good to joyne and as it were glue wounds together and helpeth a stinking breath and cleereth the voice he understandeth the merit of Christs death which healeth our wounds and cureth our evill thoughts and words by the Cinamom which is good against poisonfull beasts the spirituall force of Christs death which prevaileth against Satan by the sweet Calamus charity is signified which covereth a multitude of sinnes by the Cassia which healeth the biting of vipers the holy Sacrament of the Eucharist which is a spirituall medicine to the soule But we have no direction in Scripture for any such particular application It sufficeth that this ointment prefigured the spirit of grace wherewith the faithfull are anointed as the Apostle saith Yee have an ointment from that Holy one and know all things 1 Ioh. 2.20 QUEST XXXVIII Of the spices whereof the holy perfume was made Vers. 34. TAke these spices stacte c. Now followeth the composition of the perfume 1. The first is called in Hebrew nabaph which signifieth a drop distilling R. David Vatablus Oleaster take it for balm which distilleth from the tree some for storax liquida liquid storax But liquid things could not be beaten to powder as this was vers 36. Some interpret it pure myrrh Genevens But that was prescribed before for the oyntment called there mar Rab. Salomon thinketh it was a kinde of gum But there is great difference betweene stacte and gum it was therefore the distilling of myrrh indurata being hardned Lippom. Which the Septuagint called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of myrrh Simler 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shâ—cheleth which Oleaster would derive of shachal a Lion or Cat a mountaine the sweat or ordure whereof is of great savour that which we call muske R. David and Papias take it for the root of a certaine odoriferous and fragrant herbe But the most thinke it to be a little shell like unto a small oyster or cockle of the bignesse and colour of ones naile which is found in India in the lakes where nardus groweth where the small shelfish doe feed of nardus and thereupon the shels become to be of an excellent sweet smell Dioscorides lib. 2. cap. 20. So Lyranus Tostat. Pelargus Some take it for cleare gum Genevens But that is not so apt to be beaten and
Sabbath formally who doth that which is expressely forbidden to bee done upon that day he materially breaketh it who doth a worke like unto that which is forbidden but yet is permitted by the law As if there were a law that no citizen should sell any thing to a stranger but such as were licensed to do it hee that so selleth being not allowed transgresseth the law formally he that doth it being thereunto licensed doth transgresse onely materially in that he doth the same thing which he committeth that transgresseth the law but not in that manner The same difference there was betweene the workes of the Priests which were allowed by the law upon the Sabbath day and the like workes of those which laboured in the building of the Tabernacle upon that day which were forbidden 3. Another difference is this the sacrifices belonged to the service of God which if they should have been intermitted upon the Sabbath the service of God should therby have been neglected But though the workes about the Tabernacle did cease upon the Sabbath Gods worship was not thereby neglected for they might as well be made upon other daies and so were 4. They were to do no servile works upon the Sabbath but many works necessarie for the building of the Sanctuarie were servile so were not the sacrifices and other duties performed by the Priests upon the Sabbath therefore the one were permitted upon the Sabbath and not the other Tostat. qu. 9. QUEST XIII How the Sabbath is said to bee a signe that the Lord did sanctifie them Vers. 13. IT is a signe betweene me and you that I the Lord do sanctifie you Which words are diversly expounded 1. Some make this the sense It is a signe that I sanctifie you in that I have separated you from other people selected you unto my self Vatab. Lyran. 2. Oleaster thus Sanctitas Sabbatâ— signum est munditia c. The holinesse of the Sabbath is a signe of cleanenesse which I require of you Vt ex dicato tempore Deo credamus magis nos ipsos dicuri Deo c. That by the time dedicated to God wee should know that wee our selves much more should be dedicated Cajetan But more is here signified than so the words implie an actuall sanctification not signified onely 3. Hierom saith it is so said because it was signum veri Sabbati a signe of the true Sabbath wherein wee shall rest from the labours of the world 4. So also Irenam Non sine symbole erant signa the signes were not without some symbole and signification Sabbatâ— perseverantiam totim diâ—i c. The Sabbaths holding our the whole day did signifie our continuance in Gods serâ—â—ce But here the Lord speaketh of an actuall sanctification not of a typicall signification 5. Some say it is so called quia signum erat â—udâ—ris because it was a signe of the Covenant whereby the people did bind themselves to worship the Lord for their God and such signes were all the other ceremonies Marbach But there is a morall consideration in the sanctifying of the Sabbath therefore it was otherwise a signe than the other ceremonies 6. It was then a common signe betweene God and them they holding God to be their God Creator and sanctifier because the Sabbath was a commemoration of the creation and the Lord taking them for his people whom he created redeemed and sanctified Iun. Tostat. 7. Beside the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world who derided the Jewes for their Sabbaths as 〈◊〉 derided them for this Quod septimâ—m partem 〈…〉 Because they lost the seventh part of their age in resting every seventh day Tostat. qu. 10. 8. And specially it was a signe of their sanctification because that day they were sequestred by an holy rest from thinking or studying upon prophane things and in respect of the exercises of religion upon that day whereby they were sanctified sanctificaâ—â—r verbo Dei we are sanctified by the word of God Simler And they did meet together ad confirmandam 〈…〉 to confirme their faith by the sacraments Osiander And because every Sabbath discatiâ— doctrinam meam you learne my doctrine c. Iunius QUEST XIV The reasons why the Sabbath must be observâ—d Vers. 13. FOr it is a signe c. There are here divers reasons yeelded for the observation of the Sabbath 1. The first is à sine from the end it was a signe betweene God and them 2. Ab â—tili it is holy unto you that is ordained for your benefit and commoditie as our blessed Saviour saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath Pelarg. So also Cajetan It is holy unto you that is ad vestrum bonum mandatur custodiendum it is appointed to be kept for your good 3. A necessarie from the necessitie of it because if they did not keepe it they should surely die as thrice the punishment of death is here threatned to those that defile the Sabbath and doe any worke therein Pelarg. 4. From the authoritie of the Institutor quia dicatur Domino c. because it is consecrated unto God vers 15. It is the Sabbath of the holy rest unto the Lord therefore it ought to be observed Cajetan 5. A facili from the easinesse of the precept the Lord appointeth but one day for the holy rest whereas he alloweth six for labour Pelargus 6. Ab exemplo Dei from Gods example who created the world in six daies and rested the seventh Pelarg. Simlerus 7. A consequenti from the event or consequent in observing the Sabbath efficient in succedentibus generationibus c. They shall procure that a perpetuall covenant shall be established in their generations betweene the Lord and their posteritie for ever Cajetan QUEST XV. What death is meant in this phrase He shall die the death Vers. 14. SHall die the death Whereas there are divers kinds of death there is everlasting death both of bodie and soule in the next world and the temporall death in this life either of the soule in being deprived of the life of grace or of the bodie either by the hand of God by sudden and extraordinarie death or by the hand of the Magistrate according to these divers kinds of death so is this place diversly interpreted 1. Some referre it to everlasting death and excluding from the societie of Gods servants Iun. 2. Some understand it of being deprived of the life of grace Vita gratiae destituetuâ— hic infuturo seculo c. He shall be destitute of the life of grace both here and in the next world Lippoman 3. Some of being excluded from the people of God no more to be counted an Israelite Eâ— Oleastr 4. Some of the violent death by the Magistrate Osiander Simler 5. Some of extraordinarie death when God cutteth one off and so punisheth him by death unlooked for as God is said
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
the worthinesse of their fathers how then is it a mercie Hereunto it may be thus answered 1. There is no mans righteousnesse which is sufficient for himselfe much lesse is it of such force as to extend to so many generations that God for the fathers righteousnesse should forgive all the sinnes of their posterity they were not Abrahams merits but Gods gracious promise made to Abraham which procured such favour and mercie to his posterity 2. Only the merits of Christ are of such infinite vertue partly in regard of the perfection of his obedience wherein was no defect and partly for the worthinesse of his person being both God and man that the force thereof indureth to all generations But in Christs death there is both merit and mercie to bee considered in that Christs death satisfieth fully for the sinnes of the world it is a worke of merit not of mercy in respect of the Redeemer for the death of Christ being given for our sinnes is aliquid aequâ—valens of like value fully answerable to Gods justice therefore forgivenesse of our sinnes is merited by Christ not purchased of favour But in respect of us it is of mercie both in that God gave his Sonne to dye for us it shewed his mercy and love toward us 1 Ioh. 4.9 And in that Christ would vouchsafe to dye for us being sinners was his great mercie and love Rom. 5.8 And thirdly that he applieth the merit of his death to us and maketh his righteousnesse ours for where no workes are but faith the wages is not counted by debt but of favour as the Apostle sheweth by the contrary That to him that worketh the wages is not counted of favour but by debt Rom. 4.4 Tostat. qu. 7. QUEST XVII After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation VPon occasion of these words vers 7. of Gods reserving mercie unto thousands and visiting iniquitie to the third and fourth generation Tostatus inferreth certaine propositions and conclusions which may serve further for the explanation of this verse 1. The promise of shewing mercie to a thousand generations is most certaine and alwayes performed but the other visitation to punish God alwayes executeth not because he is more inclined to mercie than justice 2. The children which suffer for their fathers sinnes may beare the iniquity of many of their predecessors at once as Tostatus reckoneth fifteene persons in foure generations for whose sinnes the childe may suffer as on his fathers side there are his father his grandfather grandmother great grandfather and great grandmother and his belser and beldame these make seven and there are as many on his mothers side all these make 14. persons of his predecessors and ancestors within foure generations and himselfe maketh the fifteenth so likewise the childe may fare well for many of his good predecessours sake but they are not limited to the generations as the other and so cannot be numbred 3. According to the greatnesse of the righteousnesse or iniquity of the fathers so is mercie or judgement extended more or lesse unto their seed mercy may be shewed to a thousand that is many generations and sometime it may be restrained to fewer as the Lord promiseth Iehu that his seed shall sit upon the throne of Israel but unto the fourth generation 2 King 10.30 And so the punishment never exceedeth the fourth generation but it may fall out that it doth not reach so farre according to the quantity of the sinnes of the fathers which the children imitate 4. It is often seene that the children may both be afflicted for the sinnes of their fathers in one respect and in another receive mercie as Rehoboam for Davids sake held the Kingdome of Judah but for the sinne of Salomon and his owne he lost the Kingdome of Israel 5. The more vertuous predecessors one hath the greater mercie shall he receive as the blessing of Abraham Isaack and Iacob were more availeable than if there had beene but one of them and therefore Iacob saith to Ioseph The blessings of thy father shall be stronger than the blessings of mine Elders Gen. 49.26 for he had his fathers blessing and all the rest concurring therewith 6. The more evill predecessors one hath the greater punishment he receiveth his owne sinne also being added to theirs as Salomon for his owne sinne deserved to be deprived of the Kingdome but for his fathers sake he injoyed it still yet he had trouble in his old age But Rehoboam because of Salomons sinne and his owne had a greater punishment the losse of the Kingdome of Israel Tostat. qua st 10. QUEST XVIII Why Moses made haste Vers. 8. THen Moses made haste 1. Some Hebrewes thinke that Moses made this haste when he heard the Lord pronouncing that he would visit the iniquity of the fathers to the third and fourth generation lest the Lord should have proceeded to more generations to the fifth or sixth But it is not like that Moses would interrupt the Lords speech or that he would presume to alter the Lords purpose Tostat. Simler 2. Cajetane thinketh that Moses à principio visionis prostraverit se from the beginning of the vision did prostrate himselfe But how could he have then seene this goodly vision of the Lords back-parts if he had beene prostrate upon the ground 3. But these were the reasons why Moses made haste being stricken with admiration at the presence of God which both by this glorious apparition and by the Lords voice was manifested hee humbleth himselfe Marbach Being thereto invited also suavissima concione by the most sweet and comfortable speech of the Lord Osiander And he maketh haste ne omitâ—eret opportunitatem lest he should omit the opportunity offered for the Lord passed by as in haste Ferus Like as subjects use to offer their petitions to the Prince at his first comming into any City quia suam praesen iam omnibus jucundam esse volunt because they will have their presence comfortable to all Simler QUEST XIX Of Moses prayer the manner thereof and of Moses perswasions vsed in his prayer Vers. 9. I Pray thee c. that the Lord would now goe with us 1. Moses had obtained this before but he still renueth the same petition Timebat enim ne superveniret impedimentum propter pâ—ccitum populi He was afraid lest through the peoples sinne some impediment might fall out to hinder the Lords purpose Lyran. Tostat. And he doth renue his prayer as our blessed Saviour prayed thrice in the garden quia non sufficit semel orasse because it is not sufficient to pray once Lippom. De novo orat c. Hee prayeth also anew because he desired new promiseâ— Ferus 2. Moses useth three perswasions in this his prayer one is from the condition of the people because they were of a stiffe necke and had so much the more need of Gods presence to mollifie them â—un And so Moses returneth that upon God
as a reason of his presence which the Lord had alleaged before as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the
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