when they tooke these oathes did sweare privately and as private men Simler 2. And seeing an oath serveth for the evidence of the truth and for the ending of strife and controversies in this behalfe there may bee as lawfull and as necessary an use of an oath privately as publikely not upon every occasion but when the matter is urgent and the case so requireth Vrsin 4. Morall observations upon the third Commandement 1. Observ. Against common and rash swearing THou shalt not take c. Here that common and notorious abuse of rash swearing in common and ordinary talke is reproved when the name of God is taken up prophanely and scoffingly without any kinde of reverence at all Chrysostome in his time finding fault with this abuse thus writeth Among the Iewes the name of God was so reverenced that being written in plates it was lawfull for none to carry it but for the high Priest but now Velut quiddam vulgare sic ipsius nomen circumfecimus We beare about every where the name of God as a common thing Chrysost. ad popul Antioch homil 26. Theodoret useth this fit resemblance Si vestem paulò pretiosiorem in dies festos multi adservare consuerunt c. If many use to keepe their better garment for holy dayes how much more should the name of God bee consecrated unto prayer and other holy exercises Ex Lippom. It was an use among the Heathen to keepe secret such names as they would have had in reverence there was a certaine hid and secret name of the City of Rome which is not now knowne which they say by the decree of the Gods was kept secret and one Marenus Soranus for naming the same but once in publike was adjudged to death Solinus in polyhistor cap. 1. de Roma The name also Demogorgon which the Gentiles held to bee the first God was not to bee uttered they thought when he was named the earth would tremble and Lucanus lib. 6. de bell civil writeth how Eritâ— the Sorceresse would thus adjure the Furies that if they did not consent shee would name Demogorgon Tostat. qu. 3. If the Gentiles were thus curious in not prophaning the names of their Idols it teacheth Christians that it is a shame for them so irreverently to use the name of the great God of heaven and earth whom they doe not only name but sweare by without any feare or reverence 2. Observ. Of the fearefull judgement of God threatning against blasphemers THe Lord will not hold him guiltlesse Though blasphemers and common swearers may escape the consure of men yet the Lord will not surely suffer them to goe unpunished If railers upon men are excluded the kingdome of God 1. Cor. 6.10 much more they which blaspheme the name of the living God If Gods hand should not be upon them here yet in the next world they are to expect nothing but everlasting horror unlesse they doe repent These that make a jest of religion and doe scoffe at the name of God are those abominable persons spoken of Revel 21.8 which shall have their part in the lake that burneth with fire and brimstone Cajetane here noteth well Quoniam futurum hoc judicium divinum raro impletum videmus in hac vita c. Because wee see this divine judgement seldome to be fulfilled in this life it followeth that it is to be referred to the judgement following after this life Therefore let men stand in awe of this fearefull judgement that is threatned against all prophane swearers and blasphemers 3. Observ. Against breakers of their oath and perjured persons FUrther as rash swearing is condemned so it is a most horrible and fearefull sinne for one to take a false oath and not to doe and performe as he hath sworne a righteous man and such an one as shall dwell in Gods Tabernacle is described that hee sweareth to his owne hinderance and changeth not Psal. 15.4 All such therefore are condemned which make shipwracke of a good conscience herein Such are our knights of the post that will be hired to take false oathes like unto the Turkish Sâ—iâ—i and Chagi who for a Ducket will take a thousand false oathes Oleaster useth this comparison If a man had given in pawne his sonne or any other precious thing for the performing of his oath he would labour by all meanes to redeeme it how much more when men have as it were pawned the name of their God Upon the fourth Commandement 1. Questions discussed QUEST I. Of the order of the fourth Commandement why it is put after the other 8. REmember the Sabbath day c. 1. Remotis impedimentis vèra religionis c. The impediments of religion being removed in the former Commandements as idolatry and prophanenesse or irreverence of the name of God this precept followeth Per quod homines in vera religione fundarâ—â—tur By which men should be grounded in true religion Thom. 2.2 quaest 122. art 4. in Cor. Prius enim sunt removenda impedimenta alicujus rei instituendae c. For first the impediments of a thing to be instituted must be removed before the thing can be instituted Lyran. 2. And this is the cause as Cyril noteth why the other Commandements before going are propounded negatively but this affirmatively Quia ad actâ—m statim eos impellâ—â— Because he presently draweth them here unto the act and execution Cyril lib. 4. in Ioah cap. 51. In the other Commandements first they are commanded to take away the impediments before the precept could be acted QUEST II. Why it is said only in this Commandement Remember c. 3. IN the other Commandements they were taught Deum primò venerari corde deinde ore First to worship God in heart then in mouth now it followeth here that we should worship him opere indeed Thom. Remember 1. Whereas Deut. 5. Moses rehearseth this Commandement thus Keepe the Sabbath day that thou sanctifie it but here he saith Remember the Sabbath day R. Salomon hath this conceit that both of these sentences were pronounced at once by a double sound of the trumpe which sounded forth the Commandements which is a fansie without any ground there Moses as the lawgiver doth not tie himselfe to the very same words keeping the sense Ex Tostat. 2. This memento remember some thinke is not referred to the Sabbath day but to the reason of the institution of the Sabbath taken from the creation this law therefore sendeth us backe to call to minde the creation of the world and how the Lord rested upon the seventh day after that in six dayes he had finished all the workes of the creation Tostat. So also Thomas Ponitur ut rememorationum beneficii praeteriti It is put as a remembrance of a benefit past But the connexion of the words sheweth that Remember is to be referred to the Sabbath day it selfe 3. Some will have this Remember to bee applied to the things to come shadowed forth in the Sabbath Memento dicit
heaven and earth c. 4. It is also evident that the Sabbath was kept by godly tradition before the morall law was given as Exod. 16.23 To morrow is the rest of the holy Sabbath to the Lord. 5. Thus the fathers ground the institution of the Sabbath upon Gods example in this place as Hierome trad in 2. Gen. Augustine Psal. 80. and Origen thus answereth Celsus lib. 6. objecting if God were weary that he needed to rest God rested saith he ut nos ab operibus quiescentes c. that we resting from our works should celebrate that day QVEST. V. Of the generations of the heaven and earth how to be understood Vers. 4. THese are the generations c. 1. This word generations is not here to be taken actively as some of the Hebrewes for those things which the heaven and earth brought forth of themselves but passively for the beginning and originall of the heavens and earth 2. The Masorites note that this word toldoth which signifieth generations is twice only found fully written with vau in the beginning in this place after the world was finished and in the generation of Phares in the end of Ruth and they yeeld this reason thereof because this generation in the perfection of the world was complete and that other whereof Messiah should come but all other generations are imperfect and therefore they are defective in letters but these observations are curious ex Mercer QVEST. VI. Of the name of God Iehovah Vers. 4. IN the day that the Lord God 1. This is the first place of Scripture where the Lord is called by his name Iehovah 2. The reason whereof the Hebrewes make to be this that as Elohim is a name of power and justice given unto God in the creation so now Iehovah a name of mercy is attributed unto God the whole worke being finished because therein his mercy appeared or rather now after God had made his worke full and complete he is also set forth in his full and complete titles Iun. 3. The Hebrewes very superstitiously forbeare the reading or naming of this word Iehovah and use in stead thereof Adonaei which word we confesse is soberly to bee used and that it conveniently cannot bee pronounced because it borroweth all the prickes from Adonai and wee condemne also the heathens profanation of this name who derive from them the oblique cases of Iupiter Iovis Iovi 4. This name Iehovah some would have to expresse the Trinity because it consisteth of three kinds of letters some by He double understand the two natures of Christ but this is too curious It is derived of haiah which signifieth Gods being and essence and therefore hee is called Iehovah as by whom man and all things else have their being ex Mercer QVEST. VII The world made in six dayes and not all at once Vers. 4. IN the day that the Lord made the earth and the heavens From this place Augustine would gather that all the worâ—d was made in one day and that Moses doth divide the creation into six dayes worke that it might be the better understood of the simpler sort l. 4. de genes ad lit c. 21. the same was the opinion of Philo Iudaeus Procopius and Cajetanus a Popish writer But this opinion cannot stand 1. It is contrary to the Scripture Exod 21.11 For in six dayes God made heaven and earth And Moses writing the story of the creation must be taken plainly as he writeth For if the world was made at once how can it be true that it was made in six dayes 2 Augustine other-where holdeth the contrary that the world was not made in one day but in order and he giveth this reason because if the creatures had beene made together non haberent sensum infirmitatis c. they should not have the like sense of their infirmity as now they have one seeing another made before them quaest 106. ex vet testam Ambrose giveth the like reason ne increata crederentur the creatures were not made at once lest they might be thought not to have beene made lib. 1. Hexem c. 6. 3. Whereas Moses here saith in the day we will not answer with Gregory that it is so said because the matter or substance of the creatures was created at once in the beginning Gen. 1. 2. though they received their forme and perfection afterward lib. 32. moral c. 10. this also is Iunius opinion in his last edition for as yet the day was not created nor the light when the heaven and earth were made in the beginning and Moses here directly speaketh of the plants and herbs that were not made before the third day I allow rather Tremellius judgement in the first edition who translateth for in the day beâ—om in the time a part being taken for the whole as afterward vers 17. in â—he day thou eatest thereof that is in the time whensoever thou shalt eat thereof thou shalt dye the death so also Mercerus QVEST. VIII Of the mist that went up from the earth Vers. 6. BVt amyst went up because the Latine text readeth a fountaine Augustine being unskilfull of the originall much busieth himselfe about this matter sometime thinking that one fountaine is here taken for many whereby the earth is overflowne other while that some great river as Nylus might water the earth lib. 5. de genes ad lit c. 9. Others taking that to be impossible doe only understand Paradise to have beene watered with this fountaine as Albinus contrary to the text which saith it watered all the earth yea to make this matter more doubtfull the interlineary glosse saith that there fell no raine before the floud but that all the earth was watered with the fountaines and springs of the earth Wherefore to cleare these doubts we are to resort to the originall word gnedh which signifieth a vapour or a myst and let it here be noted that Perâ—tius a Jesuit writing upon Genesis in this place forsaketh the vulgar latine text and cleaveth to the Originall It being then agreed that wee are to read not a fountaine as Hieromes translation hath and the Septuagint but a myst or vapour yet there remaineth another doubt for some read affirmatively but a vapour ascended as all the interpreters but Tremellius who understandeth it negatively joyning it thus with the former verse there was not a man to till the ground or any vapour had ascended c. and so he would have the negative ain not used before to be supplied here This I take to be the best reading both for that it is most agreeable to the text which sheweth that God created the plants without any naturall helpe either of raine or mysts or artificiall of mans labour that neither raine had yet descended nor vapours ascended As also because the manner of Scripture phrase will beare it as Exod. 20.4 Thou shalt not make to thee any graven image or any similitude c. where throughout the whole
stocke of Iesse and of the graft that should grow out of his root Isay 11.1 who should make our bitter waters sweet as he saith Come unto me all that labour and I will refresh you Borrh. 3. It signifieth also that our bitter afflictions by faith are made easie and pleasant which remaine bitter sowre and tart Nisi fide adhibeamus ad lignum crucis Christi Vnlesse we doe apply by faith the wood of Christs crosse that iâ— beleeve in his death Osiander So also Augustine Praefigurans gloriam gratiam crucis It prefigured the glory and grace of the crosse 4. This further sheweth what wee are by nature and what by grace by these bitter waters the Lord would bring to light Amaritudinem quae in eorum cordibus latebat the bitternesse which lay hid in their hearts Calvin By nature therefore our waters that is our thoughts and all our actions are bitter but they are washed and purified by grace and faith in Christ. QUEST XLIII What law and ordinances the Lord here gave his people Vers. 25. THere he made them an ordinance and a Law 1. The Hebrewes thinke that this Law here given them was concerning the Sabbath which in the next Chapter is confirmed and established where they are forbidden to gather Manna upon the Sabbath But the law of the Sabbath was more ancient for immediately after the creation the Lord sanctified the seventh day of rest to bee perpetually observed and kept of his Church And it is not to be doubted of but that the Israelites kept the Sabbath in Egypt as may appeare by the institution of the Passeover wherein both in respect of the number of the seventh day prescribed to be an holy convocation and by the manner of keeping the same in resting from all servile worke Exod. 12.16 there seemeth to be relation to the rest of the Sabbath and seventh day which they were already acquainted with after the ensample whereof they should keepe the seventh day of unleavened bread 2. Lyranus thinketh that these were certaine ceremoniall Lawes as of the red cow prescribed afterward at large Num. 19. and other rites of legall purifyings as also some judicials But this is only his conjecture without any ground the first Law that was given the people after they came out of Egypt was the morall Law and before this it is evident that there were certaine ceremoniall rites and judiciall equities kept by the Fathers so that this was not the first time and place that they received such things 3. Simlerus is of opinion therefore that such ceremonies and rites as were preserved and continued by tradition from the Fathers were here by the authority of God confirmed that they should not take them as grounded upon custome only but warranted and commanded by God But it seemeth by the phrase He set them an ordinance that they received an ordinance not given them before and seeing that the Lord intended shortly within the space of little more than a moneth as may be gathered chap. 16.1 and chap. 19.1 to give them Lawes and ordinances in mount Sinai there appeared no such necessity to prevent that time and place 4. Pellican understandeth the Lawes and ceremonies which were given afterward in mount Sinai Eo loci sed non jam tunc About that place but not at that time But neither about that place were the Lawes given which were delivered in mount Sinai for betweene Marah and the desert of Sinai they had six stations or mansions as they are numbred Num. 33. from verse 9. to vers 16. And this Law here mentioned was given at this time while they stayed in Marah where they proved and tried their faith and obedience as the next words shew 5. Some thinke that the Lord here gave them Lawes Non scriptura sed ore ut justè viverent not in writing but by word of mouth that they should live uprightly Ferus And what Lawes they were is not here expressed Osiander But to what purpose should a Law be given not written that the people might alwayes have it in remembrance 6. Therefore what this Law and ordinance was is here in the next verse expressed where the Lord moveth the people to the obedience of his Lawes with promise to bee their protector in keeping them from the plagues and diseases of Egypt Iun. So that the Lord in this place dealeth two wayes with his people Postquam aqua penuria illos examinavit verbo etiam admonuit After he had tried and examined them with the want and penury of water hee doth also by his Word admonish them to be more obedient Calvin QUEST XLIV Why the Lord at this time gave his people a Law NOw why the Lord gave them this Law and ordinance in Marah the reasons may be these 1. Because the people a long time having beene in bondage were not used to the Lords yoke they might have said then with the Prophet Isai. 26.13 Other Lords beside thee have ruled us therefore Hoc populo longa servitute oppresso forte iâ— dissuetudinem venerant Because the people by their long servitude might perhaps have growne to a disuse the Lord giveth them a Law Simler 2. The Lord in thus doing Pactum cum patribus factum renovat Doth renne the covenant made with their Fathers Pellican Hee doth give them a Law to put them in mind of the ancient covenant made with their forefathers 3. The Lord taketh occasion by this present benefit in providing of them water in their distresse to take triall of their obedience Postquam aquae penuria examinavit populum After he had examined them with the penury of water Calvin Which might serve as a preparative to move them to obedience 4. Because they were a carnall and disobedient people they had need of a Law to bind them Carnales enim cancello legis indigent For carnall men had need to be held in by a Law Ferus As the Apostle saith The Law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 19. 5. The Lord here giveth them a Law to shew what was the end of their deliverance and redemption out of Egypt not to live as they list but to walke in obedience before God Populum docet ne ex servitute liberati ad carnis libidinem deflectat He teacheth the people lest they being delivered out of bondage should turne unto the lust of the flesh Pellican 6. And beside the Lord would by this meanes Paulatim populum jugo legis adsuefacere By little and little acquaint his people with the yoke of his Law which he was purposed to deliver more fully in mount Sinai Osiander So also Simler and Borrh. QUEST XLV Who is said here to tempt him ANd there he â—â—oved him 1. Some doe understand this of the people that they should tempt God and in that sense it is understood two wayes either that they tempted God after he had given them a Law which sheweth the
4. And yet Athenaeus reporteth that Hiero King of Sicilie caused a ship to be made of such bignesse that there went unto it as much timber as sufficed to make 60. other ships three hundred workmen beside labourers were employed one whole yeere in this worke there were in it three divisions one above another and twenty rankes of oares it had also within it a fish-pond wherein were great and small fish the received report of this great galliasse may move them not to be so incredulous concerning the Arke Vers. 10. Noah begat three sonnes c. Because Noah was five hundred yeare old before he begat any children and afterward abstained an hundred yeare for so long it was to the floud and begat no more children hence Pererius inferreth that the gift of continency is not impossible against certaine heretikes as he calleth them meaning protestants Contra. 1. It is untrue that we affirme this gâ—ft to be impossible but we say that it is rare neither is in every mans power to obtaine as they teach that any man that will may have that gift it followeth not because Noah had that gift of abstinence that all therfore are capable of it S. Paul saith every man hath his proper gift of god one after this manner another after that 1 Cor. 7.7 it is then a proper gift to some not common to all 2. And though Noah was a chast and temperate man in marriage yet it may be doubted whether he continued so long unmarried or did forbeare so long after 6. Places of exhortation and morall duties nt 1. Vers. 2. The sons of God saw the daughters of men that they were faire We see the fruits of such marriâ—ge as is enterprised only upon a carnall appetite and with persons of a diverse profession therefore the Apostle saith be not unequally yoaked c. 2. Vers. 3. My spirit shall not alwayes strive c. Gods mercy appeareth that threatneth before he punisheth that by his threatning men might learne to amend â—ut nobis correctis miâ—as ad opus minime perducat that we being amended his menacing need take no effect Chrysost. so the Apostle saith despisest thou the riches of the bountifulnesse of God c. not knowing that the bountifulnesse of God leadeth thee to repentance Rom. 2.4 3. Vers. 4. There were Giants By this we see that they which fall away doe run â—rom one extreme to another as these which were in outward profession the sonnes and worshippers of God falling away became cruell and outragious tyrants of such the Apostle saith that it is impossible that they which were once lightned if they fall away should be renued by repentance Heb. 6.5 6. 4. Vers. 9. Noe was a just man in his â—ime Though all the world even where Noe lived were given unto wickednesse yet the Lord preserved him We learne therefore that although we be environed on every side with the wicked yet we should not doubt but that the Lord is able to preserve his and that therefore as the Apostle saith we should shine as lights in the world in the midst of a naughty crooked nation Phil. 2.15 CHAP. VII 1. The Method THis Chapter hath two parts 1. of the entrance of Noah and the creatures into the â—rke from v. 1. to v. 10. 2. concerning the floud 1. God prescribeth what Noah should doe for himselfe vers 1. for the â—easts and fowles as touching their number of some to take seven of some â—wo for their kinde male and female vers 3. the reason expressed vers 4. Then Noah sheweth his obedience in entring himselfe vers 6.13 and the â—easts vers 8 9. the creeping things and fowles shew their obedience in comming vers 14.15 Gods providence in shutting of them up vers 16. 2. First the causes of the floud are set forth vers 11. secondly the manner in the time when it came after seven dayes vers 10 how long it prevailed forty dayes vers 12. how farre it exceeded vers 20. how long it continued before it abated that is an 150. dayes vers 24. thirdly the effects of the floud it beareth up the Arke vers 17. it destroyeth all flesh beside those in the Arke vers 21. to 23. 2. The grammaticall or literall sense v. 5. yet 7. dayes S. before 7. dayes that is expired T. after 7. dayes cater v. 4. I will destroy all the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. all the substance caet heb teâ—hem a substance or living body any thing that riseth from the ground v. 8. the seven and twenty day S. the seventeenth day caet v. 10. and upon the seventh day T. after seven dayes caet v. 13 in this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. in articulo in the point or article of this day H. Ch. in the selfe saâ—day B.G.T. in the body of this day heb gneâ—sem a body v. 14. every bird of every feather wanting in the S. the rest have it v. 16. God shut his Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without S. God shut him in deforis without H. God protected over him Ch. shut him in round about B. shut him in G. God occlusit pro eo shut up for him T. bagnado over him heb The explanation of doubts or theologicall explication QVEST I. Why Noah prayed not for the old world as Abraham did for Sodome Vers. 1. THey have seene righteous before me c. 1. He was not onely righteous in respect of men but before God his righteousnesse was in truth 2. Whereas before Moses added that hee was just and upright Gen. 2.9 the Hebrewes hence gather because he is not here also said to bee upright but only just that he is commended only because hee was not unjust and cruell towards men But seeing it is said he was just before God the other addition need not for God seeth the heart 3. The Hebrewes doe further extenuate Noahs faith some saying that he thought not that God would destroy the world but that he threatned onely some that Noah only prayed for himselfe and not for the world as Abraham did for the Sodomites and therefore for these his oversights hee afterward offered sacrifice But they blame Noah without cause the reason why he prayed not as Abraham did for others for that hee saw them incorrigible and already God had given sentence that the world should be destroyed but when Abraham prayed for Sodome no sentence was as yet gone forth against them The sacrifice which Noah offered afterward was an oblation of thankesgiving for his deliverance not a deprecation for any such particular offence Mercer QVEST. II. Of the difference of cleane and uncleane beasts Vers. 2. OF every cleane beast c. 1. Some beasts were counted cleane some uncleane not simpl◠〈◊〉 respect of their nature and creation for God saw that all things were good neither in regard onely of mans use because some were more fit for food than others but chiefly by the
a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they sprouted
5. to 10. 3. The punishment of blindnesse upon the Sodomites vers 11. Secondly the overthrow and destruction of Sodome is described 1. the cause God rained from heavenâ— 2 The manner fire and brimstone 3. The lamentable effect the Cities were overthrowne 2. The divers readings v. 1. Lot sate in the gaâ—es of the City H. gates of Sodome caet worshipped with his face to the ground H. S. C. bowed himselfe with his face T.P.G.B. heb Shacah to bow or humble the body v. 6. that we may company with them S. know them caet v. 9. he came in as a stranger H. came in to dwell H. one came to sojourne C. P. he came alone as a stranger G. he came as one to sojourne B. this man but one came to sojourne T. heb eechad one v. 14. which married his daughters S.B.P. which were to marry his daughters H.T.G.C. v. 15. in the punishment of the City T.G. sinne of the City sic heb gnaven v. 16. and set them without the City Sept. have not this clause as the rest have v. 17. lest I be overtaken S. lest I perish caet v. 19. I cannot be saved in the mountaine S.C.H.B. I cannot escape to the mountaine P. T. G. heb malat to escape so it is taken v. 17. escape to the mountaine v 20. is it not a little one meaning City cater is not res perixigna a small matter I. which I aske T. it seemeth rather to be referred to the City segnai little whereof the City was called tsegnar or Zoar. my soule shall live because of thee S. my soule shall live caeter v. 21. I have admired thy face in this word S. I have received thy face in this thing caet nasah to receive T. interp I have respect of thee or unto thee v. 26. his wife looked backward S. looked behind her H. C. Lots wife behind him G. or following him looked backe B. his wife looked backe behind him P.T. sic heb for Lot went after his wife to set her forwards 28. flame arised S. sparkes H. smoke cae chitâ—r smoke v. 33. he knew not when he slept and when he rose S. when he lay downe and rose up câ—t 38. Called his name Ammon the sonne of my sonne in law S. Ammon 1. the sonne of my people H. called him the sonne of my people C. called him Ben Ammi câ—t sic heb The explanation of doubts QVEST. I. Why Lot sate in the gate of the City Vers. 1. LOt sate at the gate of the City c. 1. Neither as a Judge because hee sate in the gate which was the place of judgement 2. Neither to meet his shepherds with their flockes 3. But Lot there sate as Abraham in his tent doore to take occasion to entertaine strangers as also knowing the wicked use of the City to preserve them from their rage and violence Calvin QVEST. II. Of the 2. Angels that came in the evening Vers. 1. IN the evening came two Angels These two were not the sonne and the holy Ghost as some thinke and that God the father staid still with Abraham but they were as they are called Angels 2. They are two nor for that one had commission to destroy Sodome the other to deliver Lot or as though one Angell had not sufficed for this businesse but they were both joyned in commission as it pleased God 3. These were Angels and not Prophets which are also called men because they were Angels in nature and men in their habit 4. They stayed not 5. houres in the way as the Hebrewes thinke but Sodome was of such distance from Abrahams tent that the journey might well aske 5. or 6. houres 5. They came about eventide to Lot at noone and in the cleare day to Abraham they were to him messengers of joy but now Ministers of judgement 6. Lot bowed himselfe upon his face aphim his nose touched the ground which is not added here and not before concerning Abrahams obeysance as though Abraham being the more worthy person would not bow so low as Rabbi Carus but it is added ex abundanti Mercerus QVEST. III. Of Lots inviting of the Angels into his house Vers. 2. SEemy Lords 1. It is but a curious observation that adonai is here written with patach as being but a civill salutation and before c. 18.3 with camets as being then properly spoken of God for neither did Abraham know them at the first to bee Angels nor yet is the word in most copies there written with cametz 2. Neither doth Lot say turne aside into my house as by the posterne or privy gate for feare of the Sodomites as Rasi for their going in was well knowne unto them 3. It is also a curious note that Lot would have them first goe in and then wash that they might not bee seene washing in the streets 4. Neither doe the Angels at the first refuse that Lot might not come in danger for lodging of strangers which was publikely forbidden as some thinke in Sodome But they civilly refused to make triall of Lots humanity as for the same cause our Saviour did the like to make his two Disciples more earnest Luke 24. Mercer QVEST. IV. Whether the children and all the people of Sodome came together Vers. 4. FRom the young to the old all the people from all places 1. Not such children only as were of discretion came together Cajetane but even the youth of the City corrupt by the evill example of the rest flocked together with the rest Calvin as wee see that children where an unruly company is assembled doe run on heapes 2. Neither as Lyranus and Tostatus is it an hyperbolicall speech that all the people came together but it is most like that this was a generall concourse of the whole City all besetting Lots house some nearer some further off Pererius 3. Some thinke that the Sodomites would admit no strangers to come in among them and therefore they were so earnest against these young men for whereas there are 4. properties among men 1. mine is mine thine is thine 2. mine is thine and thine is mine 3. mine is mine and thine is mine 4. mine is thine and thine is thine the 1. of naturall men the 2. of populare the 3. of cruell men the 4. of godly the Sodomites were of the first and third ranke being unmercifull to others all having to themselves Mercer QVEST. V. Of the beastly and immoderate lust of the Sodomites Vers. 5. BRing them to us that we may know them c. 1. Their meaning is not that they would know what guests hee had received into his house 2. Neither did they by a mannerly tearme conceale their vile lust Calvin 3. But they were come to that impudency that they were not ashamed publikely to proclaime their wickednesse but the Scripture setteth downe an unhonest thing by an hohonest name 4. And this seemeth to have beene extraordinary and not usuall thus to beset Lots
it for a recompence for taking Sarah away as the Septuagint read and Chrysostome expoundeth 2. Or to buy Sarah and her maid vailes to hide their beauty that others be not intangled ex Perer. 3. Or that it was a gift of honour to shew that Sarah was both chaste and innocent Latine translat and the great Bible so also Rasi 2. It is not understood of this excuse or dissimulation which Sarah used as though the sense should be this that she might use this vaile or colour of the truth among her ownr for they could not bee deceived but among strangers she should plainly confesse her selfe to be Abrahams wife Lyranus Tâ—status for what needed Sarah to use any such excuse where she was knowne 3. Some doe referre it as well to Abraham as to the gift and to all that now hapned that they were signes of Sarahs chastity Mercer But the better interpretation is to apply it to Abraham that he should be the veile of her eyes 1. That no man knowing her to be Abrahams wife should looke upon her to desire her Aben Ezra Cajeâ—â—n 2. It also putteth Sara in minde of her subjection to Abraham whereof the veile is a signe 1 Cor. 11. â—0 3. Oleaster also further stretcheth it that Abraham was her veile that is her just excuse that she did this for his cause being by him perswaded but the former exposition is the better QUEST XIII How Sarah was reproved SHe was thus reproved 1. The 70. reade speake the truth that is that I am innocent and touched theâ— noâ— but this reading dissenteth from the originall 2. So doth the Latine remember thou art deprehended Lyppoman saith it should be read reprehensam reprehended not deprehensam deprehended 3. Iunius readeth all this is done that thou maist be learned 4. But the better reading is all this was that sheâ— might be reproved or in all this she reproved her selfe so that they seeme to be the words rather of the writer concerning Sarah than of Abimelech to Sarah QUEST XIV Whether Abimelech were smitten with any disease Vers. 17. GOd healed Abimelech c. for the Lord had shut up every wombe 1. Aben Ezra is not right that thinketh that Abimelech himselfe was stricken with no disease but that he is said so to be because his wife and maidens were punished for the text it selfe saith that God healed Abimelech and it is most like that God sent upon him some infirmity in his secrets whereby he was kept from comming neare to Sarah QUEST XV. What the shutting up of the wombe signifieth 2. THe shutting up of the wombe is not to bee understood as Pererius doth of the difficulty of bringing forth for then the children being ready for birth and staying longer than their time should have beene suffocated and the text saith the Lord had shut up every wombe but all were not great with childe at one instant Neither need we with Calvin because in so short a time Sarah being conceived with childe of Isaack and not yet delivered there could be no experience or triall of their sterility and barrennesse to say the history is transposed and was done before for Abraham till now had no occasion to sojourne in Gerar therefore the meaning is that the women were hindred from conception so signifieth the shutting up of the wombe as the opening of the wombe betokeneth aptnes to conceive as we reade Gen. 29.31 The Hebrewes affirme that not onely in the women but the men also all their pores and passages were stopped as well of the mouth to take meat as of other places that expell them and that the hens could not lay their egges but the text beareth it not 4. Places of Doctrine 1. Doct. Adultery a sinne punishable with death Vers. 3. THou art but dead c. God threatneth death to Abimelech conditionally if he did not restore Abrahams wife Iun. whereby we see that in the justice of God adulterie is a sinne to be punished by death as Iudas adjudged Thamar to the fire for whoredome Gen. 38.24 Where the law then is more gentle than to inflict the punishment of death upon adulterers they may thanke the lenity of the Magistrate which useth not that rigour which may well stand with justice 2. Doct. Ignorance excuseth not sinne Vers. 6. I Kept thee that thou shouldest not sinne against mee c. Abimelech then if hee had touched Sarai though he did not know her to be anothers wife had sinned ignorance then excuseth not sinne though it doe some what extenuate and qualifie it Muscul. as it is in the Gospell He that knew not his masters will and yet did commit many things worthy of stripes shall be beaten with few stripes Luk. 12.48 he that sinneth willingly shall receive more stripes and he that falleth of ignorance shall have some also 3. Doct. The whole family blessed because of the Master Vers. 7. THou shalt die the death and all thou hast as the sin of the Master of the house bringeth a judgement upon the whole familie so the Lord also sheweth mercy to the whole house for the masters sake Luk. 19.9 This day is salvation come into this house because he is become the sonne of Abraham 5. Places of confutation 1. Confut. No perfect righteousnesse in this life Vers. 5. WIth an upright minde and innocent hands c. This place is no ground for their opinion that thinke a man in this life may attaine to perfect justice for Abimelech doth not absolutely cleare himselfe from all sinne but onely in this particular in this degree of sinne that he had not committed willingly any act of uncleannesse with Sarah Calvin as the Prophet David useth to plead for himselfe Psal. 7.3 If I have done this thing if there be any wickednesse in my hands c. he onely purgeth himselfe from the suspition of a particular fact 2. Confut. The Scripture sendeth us not to pray to the dead but to be holpen by the prayers of the living Vâ—â—s 7. HE is a Prophet and shall pray for thee c. Neither doth this place make for the invocation of Saints that are departed for God sendeth not Abimelech to Noah or any other departed to pray for him but to Abraham then living Calvin The living then may pray for the living which duty may be mutually performed in charity while one knoweth anothers necessities But for the living to pray to or for the dead which know not their wants and they are already certainly disposed of in an unchangeable state as the living are not it hath no warrant upon any precept or example of Scripture or any sound reason drawne from thence 3. Confut. Against the heresie of the Tritheists Vers. 13. WHen God caused me to wander out of my fathers house c. The word is â—lohim Gods in the plurall number which maketh some to understand the Angels Vatablus Calvin but God and not the Angels first called Abraham from his Country fathers house
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. 4.
called Vers. 25. HE that came out first was red c. 1. In that Esau came out red it betokened his bloody disposition in comming forth all hayrie as a beast it shewed his savage and cruell nature Muscull 2. This birth of Esau was extraordinary for children are borne usually with haire only on the head eyelids and eye browes in the other parts it groweth afterward and such hairy conceptions are not without much griefe and trouble causing loathsomenes in the stomacke heart-burning and such like Perer. 3. Hee was called Esau that is already made and perfect of the word gnasah to make which is passively to be taken that he came forth with haire as a perfect man not actively as though he should be active and prompt in his businesse Mercer 4. He had three names Esâ—u because he was compleat Edom of the red pottage and Seir that is haire Perer. QUEST XXXVI Of Iacobs holding Esau by the heâ—le what it signifieth Vers. 26. AFterward came his brother out and his hand hold Esau c. 1. It is not to be supposed that Iacob at the time of the birth as he came forth held Esau by the heele and that one birth immediatly followed another for this had beene against the common course the head of the infant first comming forth and might have put the mother in danger but it is like rather that Iacob before his birth put forth his hand holding his brothers heele which by the mid wife was put into his place againe and then after a while he was borne also and came out orderly with his head first Mercer 2. for so is the usuall and naturall manner for the head of the infant to appeare first to come out footling that is with the feet first is against nature as Nero was borne and hereupon they which were borne with such difficultie had the surname of Agrippa Varro writeth that the infant in the wombe is pitched upon his head with his feet upward as a tree hath the branches uppermost Perer. 3. Hee was called Iacob of gâ—achabh which signifieth to supplant taking it in the proper sense because he held Esau by the heele not in the metaphoricall to deceive as Esau wresteth the word to bring his brother into hatred Genes 27.36 yet this name was a prediction of that which fell out afterward that Iacob should supplant and overthrow his brother Perer. 4. The conceit of Rasi is but weake that Iacob was first conceived in his mothers wombe though Esau were borne first and that therefore the birthright did belong unto him for the right of birthright consisted not in the priority of time but the election of grace 5. Yet this is strange in Iacobs birth as Aben Ezra noteth that Iacob putting forth his hand did breake that rimme or skin wherein the infant is inclosed which did prognosticate that he would breake in upon his brothers birth right QUEST XXXVII Of the divers studie and profession of life in Esau and Iacob Vers. 27. ESau was a cunning hunter c. 1. Hunters and hunting in Scripture are for the most part taken in the worst sense as Nimrod is called a mighty hunter not because this exercise is unlawfull but for that it is more sutable to men of fierce nature Muscul. 2. Otherwise the delight it selfe is lawfull and commendable both profitable to keepe the body in health by moderate exercise as also to prepare and accustome it to labour and make it fit and serviceable for warre Perer. 3. Iacob was a simple man without fraud and lived a quiet life dwelling in tents which the Hebrewes expound of frequenting the tents of Sem and Heber for knowledge but it is a description of those which keepe cattell and follow tents as in this sense Gen. 4.20 Iubal is said to be the father of them that dwell in Tents and of such as have cattell Iun. 4. Esau is said to be a man of the field not as the Latine translateth an husbandman but one continually conversant in the field because of his game a field man as the Septuagint 5. By the lives and dispositions of these two Gregorie noteth the divers studies of worldly men that hunt after the pleasures of this life as Esau did and of holy men that give themselves to the contemplation and studie of vertue with Iacob lib. 5. moral QUEST XXXVIII Why Isaack loved Esau. Vers. 28. ISaack loved Esau c. 1. By this we see that parents are carried with blind affection to fansie those children which are evill conditioned Muscul. 2. But Isaack is not said simply to love Esau but for his venison sake he loved not his evill conditions Cajetan 3. He loved him because he saw him active and well exercised his forward qualities he thought might in time be allayed 4. Some thinke that Esau by his flattery insinuated himselfe and so doe make a metaphor of these words hunting was in his mouth but the other sense is more agreeable Mercer 5. Rebecca loved Iacob not so much thereunto inclined by the oracle received as mooved by the gentle and obedient behaviour of Iacob Mercer QUEST XXXIX Of Iacobs red pottage and Esaus greedie demanding of it Vers. 30. ESau said to Iacob let me eat c. 1. It is but a toy devised here of the Hebrewes that Abraham died this very day when Esau sold his birth-right when he was 15. yeares old lest he should live to see the wicked manners of Esau for upon this day they say Esau killed a man ravished a woman betrothed and Iacob sod lentils they say which used to bee set before those which mourne for the dead thereby conjecturing that he mourned for Abraham But these are uncertaine conceits having no ground in Scripture ex Mercer 2. This was rather the usuall food which Iacob prepared for himselfe for if it had beene common for the whole house Esau might have had otherwise accesse unto it Perer. 3. Esau was very hungry as hunters commonly are and seemed to be very ravenous and unsatiable for 1. he saith feed me or let me swallow at once so the word lagnat signifieth only found in this place as Camels are fed by casting gobbets into their mouth 2. Beside for haste he doubleth the word this red red Mercer 3. He saith he must die if he have it not as men of appetite cannot governe themselves but they must die if their humour be not satisfied Perer. 4. The Hebrewes note that as Esau was red so he delighted in red things in red pottage which beside the rednesse of the lentiles might be coloured with saffron or such like he dwelt also in a red soyle called therefore Idumea c. Mercer 5. Although this may seeme to be but a light matter which passed betweene Esau and Iacob yet considering that they were of discretion to know what they did and Esau was of yeares and strength to follow hunting till hee was wearie Iun. and beside his parents upon this accident
but the house of God and gate of heaven cat v. 19. It was called Lemmaus S. it was called Luz cat v. 20. Because the Lord is with me T. if God will be with me caet if the word of God will be my helpe C. heb Cim if because 3. The explanation of doubtfull questions QUEST I. Why Isaack biddeth Iacob goe into Mesopotamia Vers. 2. ARise get thee to Padan Aram. 1. Isaack herein followeth the counsell of Rebeckah to send Iacob into Mesopotamia being perswaded it came from God as Abraham was bidden before to heare the voice of Sarah Iun. 2. Though Abraham would not suffer Isaack to goe into that Countrey yet Iacob is commanded by his father both because by this means he should escape the danger threatned by his brother and for that there was no such feare lest Iacob should not returne seeing there was of that kindred already planted in Canaan and therefore his wives that he should marry would be the more willing to come with him but Isaacks case differed in both these points 3. Isaack reneweth the same blessing in effect which he had given before to Iacob for his further strengthening lest Iacob might have thought that the blessing which he had obtained by craft was of the lesse force QUEST II. Why Rebeckah is said to be the mother of Iacob and Esau. Vers. 5. IAcob and Esaus mother 1. Neither as Rasi is it hard to ghesse wherefore Esau is added 2. Not as Ramban because she is called Iacobs mother before is she now said to be the mother of both to avoid suspition of partiality 3. Nor yet because as the Hebrewes imagine Iacob and Esau were twins and lay wrapped in the same skinne contrary to the ordinary course 4. Or to assure Iacob of deliverance from danger seeing he went to his uncles house to whom they were both alike deare 5. But Esau is added to make way for the story following where mention is made of Esau according to the manner of the Hebrew speech Iun. 6. As also by the preferring of Iacob before Esau it appeareth that Isaacks judgement was altered and that now he gave the preeminence to Iacob QUEST III. Why Mahalath is said to be the sister of Nebaioth Vers. 9. SIster of Nebaioth 1. Nebaioth is added not for that he was her brother also by the mother and the rest were not 2. Nor yet onely because he was the eldest sonne and most renowned amongst his brethren 3. But he is named as the chiefe of Ismaels house who was now dead and the government committed to his eldest sonne Nebaioth for Iacob was now 77. yeares old when he went into Mesopotamia in the 63. yeare of whose age Ismael died who was fourteene yeares elder than Isaack and lived 137. yeares and Isaack was 60. yeares elder than Iacob so that Ismaels 137. yeare doth fall into Iacobs 63. yeare see more of this Quest. 20. in chap. 25. QUEST IV. Why Esau marrieth Ismaels daughter Vers. 9. HE tooke unto his wives Mahalah c. 1. Which was not as Rupertus thinketh Quo magis eos offenderet to offend his parents the more for then he would have married againe from the Canaanites 2. Neither yet chiefly did he it for multiplication of his seed that he might therein be equall to his brother Marlorat 3. But Esaus chiefest intent was to please his father in this marriage because Ismael was his fathers brother But Esau tooke not a right course herein seeing he both multiplied wives and graffed himselfe into the flocke of him that was of the bond-woman and belonged not to the covenant Mercerus QUEST V. Whether Bethel where Iacob slâ—pt and pitched a stone were the same City with Ierusalem Vers. 11. HE came unto a certaine place The Hebrewes thinke that this place where Iacob rested was the Mount Moriah where Abraham offered Isaack where afterward also the Temple was built of the same opinion are Lyranus Cajetanus and before them Augustine quaest 83. in Gen. But this conceit hath no ground at all and many reasons make against it 1. This place was neare to Bethel but Bethel was farre from Jerusalem as may appeare by Ieroboams act who set up two golden Calves one in Dan another in Bethel to the intent that the people should not goe up to Jerusalem to sacrifice 1 King 12.29 2. Jerusalem was the possession of the childâ—en of Benjamin Bethel belonged to Ioseph Iud. 1.21 22. therefore they were not the same City If any object that there were two Cities called by the name of Bethel as the Rabbines thinke and that one of them is numbred among the Cities that fell to Benjamin Iosu. 18.22 yet in the same place vers 28. Ierusalem is reckoned for another City of Benjamins part Jerusalem then and Bethel are still two Cities 3. Borchardus which himselfe spent many years in viewing the land of Canaan sheweth that Bethel could not be Jerusalem because this stone which Iacob erected and Deborahs monument were then to be seene not at Jerusalem but beside the towne called Bethel Perer. QUEST VI. Why Iacob slept all night in the field Vers. 11. HE came to a certaine place 1. The Hebrewes fable that Iacob went from Beersabee to Charran in one day as they affirme the like of Abrahams servant and because in this verse the word machoâ— is thrice named some of them understand the three Temples that should be built some the three principall feasts but these things have no ground 2. Some say that the Sunne did set miraculously before his time Iosephus thinketh that Iacob durst not goe to the City because of the envie of the Inhabitants but the reason why he lay in the field all night is because it was late before he came thither Ibi dormivit ubi nox cum comprehendit There he slept as Chrysostome saith where the night overtooke him Hom. 54. in Gen. QUEST VII Why Iacob went so meanly furnished for his journey HE tooke of the stones and laid under his head Abraham sent his servant with camels and other company to attend him with jewels of gold but Isaack sendeth forth Iacob alone with a staffe whereof the reasons may be these 1. I will omit the allegories of Augustine who by Iacob going with a staffe to take a wife understandeth Christ by his Crosse redeeming the Church Serm. 79. de tempor of Rupertus who by Iacobs poverty setteth forth the small preparation of the Apostles sent forth to preach the Gospell with a scrip and a staffe or of Gregory who saith that in itinere dormire to sleepe in the way with Iacob is to sequester the minde from the cogitation of earthly things and caput in lapide ponere est Christo menta inharere to lay the head upon a stone is with the minde to cleave to Christ Lib. 4. Moral 2. But these indeed are the causes Theodoret saith Vt manifestius divina providentia declararetur that Gods providence might more fully appeare toward
should contemne all things in respect of him and refuse no labour nor spare cost to gaine Christ as S. Paul counted all things dung to win Christ Philip. 3.8 5. Mor. Religion must not be professed for gaine but for Religions sake Vers. 23. SHall not their flocks and substance be ours They accept of circumcision not of any love to the worship of God but of a covetous mind for their owne profit for the which cause God was angry with them It is therefore a dangerous thing to dally with God and to make religion a cloake for our covetous and carnall affections S. Paul noteth some that thinke gaine to be godlinesse 1. Tim. 6.5 such are they which professe the Gospel not for conscience but for gaine and advantage Mercer CHAP. XXXV 1. The Contents IN this chapter first are declared such things as befell Iacob to vers 23. then mention is made of his sons their names and number and of the buriall of his father vers 23. to the end The things which concerne Iacob specially are set forth by the places where they were done 1. In Sechem God appeareth to Iacob and biddeth him goe to Bethel vers 1. then Iacob reformeth his house and hideth their strange gods under an oake vers 2. to 5. then he taketh his journey prosperously 2. In Bethel Deborah dieth and is buried under an oake vers 7.8 And there God appeareth to him againe and confirmeth the promise made where Iacob builded an altar for a memoriall vers 9. to vers 16. 3. Neere unto Ephrah Rachel dieth in travaile Benjamin is borne Iacob setteth up a pillar to vers 20. 4. In Migdalâ—eder Ruben lay with Bilha vers 21.22 2. The divers readings v. 2. Iacob his whole house being called together said H. Iacob said to his house and all that were with him caeter v. 3. His word was my helpe in the way which I walked C. he was with me in the war c. caeter v. 4. They gave Iacob the Idols of the people C. strange gods caet the gods of strange people â— for strange nechar is put in the singular number and so cannot be the substantive to gods celâ—be which is in the plurall under a terebinth H. S. under an oake caeter â—elab signifieth both and he lost them to this day and Israel went from Sechem S. v. 5. they durst not follow after them going away H. they did not follow the sonnes of Iacob caeter v. 8. she was buried in the plainâ— of the valley Ch. under an oake caeter and he called the name of it the oake of mourning H.S.B. the valley of mourning C. Allon Bacâ—tâ— caeter alun an oake â—elon a plaine v. 11. I am thy God S. I am God almighty caeter shadai heb v. 13. and he went away from him H. and the glory of God ascended in that place where he spake with him Ch. and God ascended from him in that place where he spake with him caeter v. 15. he called the name of the place Bethel H. Iacob called the name of the place where God spake with him Bethel caeter v. 16. Iacob pitched his tent beyond the tower of Hader S. this is transposed out of the 21. vers and inserted here which clause the rest have not v. 16. He came in the spring to the ground which leadeth to Ephrata H. when he came neare to Cibrath to come to Ephrata S. there was a fields breadth or space of ground to come to Ephrata C. T. B. about halfe a daies journey G. about a mile P. he Cibrath of Barah to eat which signifieth a space of ground which may be gone before the time of the first eating or baiting v. 21. He pitched his tents beyond the tower of the flocke H.C. the tower of Eder caet Migdal Eder G. v. 22. Israel heard it and it seemed evil in his sight S. and Israel heard it caet v. 27. to Mamre a citie of the field S. kiriah Arbe B. a citie of 〈◊〉 caeter 3. The explanation of doubtfull questions QUEST I. How the Lord spake to Iacob and when Vers. 1. THen God said to Iacob 1. Whether God spake to Iacob by dreame or manifest â—ision it is not expressed whether way we take there is no inconvenience but it is most like that God spake to Iacob immediatly as he used to doe to the patriarkes without the ministery of prophets Mercer 1. This was some thirty yeares after God had appeared to Iacob in Bethel for he had beene 20. yeares in Labans house 8. yeares in Sichem 2. yeares in his journey so that he was now about 106 yeares old whereupon Ramban thinketh that God punished Iacob in the ravishing of his daughter because he had forgotten his vow and so long deferred it ex Mercer QUEST II. What strange Gods Iacob putteth away and why so called Vers. 2. PVt away the strange Gods c. 1. These might be those idols which Rachel stole from Laban as also such as were taken in the spoyle of the city of Shechem Mercer 2. Iacob neither winked at the superstition of Rachel of a blind love toward her as Calvin neither need hee to bee instructed by revelation of this misdemeanour of his house as Rupertus Iacob was not such a stranger in his owne house but that it might otherwise come to his notice 3. They are called strange Gods not because they estranged mens minds from God or because they were the idols of devils that were alienissimi estranged in affection from men Perer. or because they were strange that is unknowne Gods that were not able to helpe in the time of adversity ut Hebrâ—â— but because they were the Gods of strange people from Israel and so are the words truly translated the Gods of strange people Iun. QUEST III. Why Iacob did choose to bury not to burne the idols Vers. 4. ANd Iacob hid them under an oake c. 1. This is not to be imputed to Iacobs infirmity that burned not those idols but buried them as Calvin 2. Nor yet did he burie them that the matter thereof might afterwards serve for some profitable use as some thinke that David found them and imployed them toward the building of the temple histor scholastic 3. Nor yet is it like that Iacob melted them into one lumpe and after buried them in a deep pit as Tostatus 4. But it is more like that Iacob for haste of his journey wanted opportunity to consume them with fire Cajetan or hee rather chose in silence to burie them for feare further to offend and exasperate the Canaanites Mercer and hee did it in a secret and unknowne place that his familie should not doat after them againe Iun. QUEST IV. Why mention is made of the death of Deborah Rebeckahs nurse Vers. 8. DEborah Rebeckahs nurse died c. 1. She is called Rebeckahs nurse not because she suckled her but was her bringer up and instructer 2. Deborah was at this
procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that the Lord
should be comprehended in this word for they were also a kind of nourishment but the flesh and bread here promised were two distinct things as is evident vers 8. 2. Neither is yet bread here taken properly for that which is made of corne for of that kinde Manna was not 3. Therefore the name bread is here taken for that which should be in steed of bread as the foundation and stay of other meates which should serve to strengthen mans heart as bread doth Psalm 104.14 and for that they were to use it as bread in grinding it and baking it and making cakes of it Numb 11.9 Tostat. 4. It is said to raine from heaven because it came downe in the manner of raine or snow out of the aire which is called by the name of heaven as Psal. 8.8 they are called the fowles of heaven 5. And hereby the Lord signifieth the great abundance of this heavenly bread which should overflow and fall every where as the raine that both poore and rich might have enough and in that it came from heaven hee would teach them that although the earth was barren below that he could command the heavens above to nourish them that they should no more be so diffident or distrustfull Ferus QUEST VIII Why they are commanded every day to gather this bread GAther that which is sufficient for every day 1. What this sufficiency was is afterward expressed vers 16. for every one a gomer full Tostat. 2. And as God promiseth to send it so they are required to gather it whereby is signified that although God doe send bread and other necessaries for the sustentation of man yet hee must doe his diligence in the labour and travell of his vocation Ferus 3. And here the Lord promiseth only sufficiencie not superfluity that they should not give themselves to immoderate appetite and gluttony Pellican 4. And further the Lord promiseth bread not for yeeres or moneths but for every day for it selfe that they should depend upon Gods providence day by day Genevens And for this cause the Hebrewes thinke that the seventh yeere of rest was appointed in the law wherein they should neither sow nor reape that as well the rich as poore should that yeere depend upon Gods providence And agreeable unto this rule is that petition in the Lords prayer Give us this day our daily bread where our Saviour teacheth us daily to depend upon God for our food Oleaster QUEST IX How the Lord is said by this to have proved his people and to what end Vers. 4. THat I may prove them 1. This probation of them was not to that end that the Lord should have experience of them for their froward nature was well enough knowne to him but as Augustine saith ut ipsis hominibus ostenderet to make them knowne to themselves and others Tostat. 2. Some referre this probation or triall to that particular law and precept of gathering but a certaine portion of Manna every day to see whether they would beleeve Gods promise and depend upon him Sic Vatab. Borrha Galas Tostat. Rupert 3. Some understand it as well of that precept as of the other not to gather any upon the Sabbath as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit Simler 4. Some will have it taken more largely of all the precepts and commandements touching Manna which were eight in all 1. To gather Manna in the morning 2. To gather that which was sufficient 3. Not to exceede in eating the measure of a gomer 4. Not to leave any till the morrow 5. Upon the 6. day to gather double so much 6. To reserve one gomer for the Sabbath 7. To eat that measure so reserved upon the Sabbath 8. To keepe a gomer of Manna for a monument to posterity Lyranus 5. But it is better to take it in a more generall sense The Lord as hee had tried them before with crosses and adversity so now hee will prove them by his benefits to see whether they will afterward walke in his feare and in obedience before him Sic Ferus Calvin Osiand Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward Oleaster QUEST X. Why the flesh was given in the evening the bread in the morning Vers. 8. AT even shall the Lord give you flesh to eat c. 1. The reason why both the flesh and bread were not given together as the Ravens brought unto Elias bread and flesh at once both morning and evening 1. King 17. some take to be mysticall Augustine applieth it to Christ who was sacrificed in the evening and rose againe in the morning being the true bread which is given us from heaven Rupertus by the flesh in the evening signifieth the carnall rites of the law by the bread in the morning the faith of the Gospell Ferus by the flesh given in the evening understandeth the incarnation of the Sonne of God in the evening that is toward the end of the world who came to redeeme us and by the bread in the morning when they should see the glory of God the glory of immortality in the next life 2. But leaving these mysticall applications which may be as many and divers as their heads are thaâ— devise them some other thinke that the reason was this because these times were best agreeable unto the things the evening was fittest for the fall of the quailes which being wearied by the â—â—ight of the day doe light upon the ground at night and the morning was the fittest time for the Manna which fell with the dew and if it were not gathered betime it melted with the heat of the Sunne Lyranus These reasons are misliked by Tostatus the first because the quailes came not by any naturall instinct but sent of God by an extraordinary wind and the Manna which was hardned by the fire and melted by the heat of the Sunne had not that property by any naturall quality for then it should have melted by any heat whatsoever as we see butter and oyle doth and other liquid things therefore it was a supernaturall quality which was given to Manna to melt with one kind of heat and not with another But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning for howsoever that were a supernaturall quality in the Manna yet iâ— appeareth de facto that it did melt by the heat of the Sunne then was the morning the fittest season to gather it in before the Sunne waxed hot The morning then serving best for Manna what other time could bee â—itter for the rayning of flesh than the evening for together they could not come if the flesh had fallen with the Manna it could not have beene gathered 3. But the best solution is which is touched by Lyranus also and subscribed unto by Tostatus that the Lord in sending
that the Manna came in such measure every day as sufficed for their eating so that much remained not superfluous after their gathering it falling like unto a dew or thin frost being melted could not much moisten the ground QUEST XXII Whence it was called Manna Vers. 15. IT is Man 1. The words in the Hebrew are Man hu which have a double interpretation Some doe reade quid hoc what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint whom Iosephus followeth and the Latine So also Simler Pellican Tostat. Rupertus And then they take man hu for maâ— hu for mah signifieth what and then they will have the letter nun added paragogically for better sound Maâ— bach some thinke that Man in the Chalde tongue signifieth what Simler And this interpretation best agreeth they say both to the words following They wist not what it was and to Moses answer This is the bread which the Lord had given but if they had called it Man that is a gift or meat prepared they had knowne what it was and Moses needed not to have told them Tostat. Lyran. Contra. 1. If such a word in that sense bee found in the Chalde yet there is no reason to thinke that Moses would use a Chalde word here 2. The people in generall might know it to be sent of God but could give no speciall or particular name to it Iun. Galas And so as Calvin saith Colligimuâ— mediam fuisse eorum cognitionem c. Wee gather that they had a meane kinde of knowledge mixed with ignorance and therefore they are more fully instructed of Moses concerning the use and end thereof 2. The Hebrew word there being man not mah it is more likely to be derived of the root manah which signifieth to number or prepare some will have it called man because it fell in such great number Oleaster But it signifieth here rather a gift or meat prepared that is without any labour Calvin Galas Iun. Vatab. And so the Author of the wisdome of Salomon taketh it who calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ibum paratum meat prepared chap. 17.20 Howsoever the other reading may seeme to have a good coherence with the words following yet because it answereth not to the originall word which is not maah what but 〈◊〉 the latter is to be preferred QUEST XXIII Why the Manna is said to be the bread of Angels THis Man is called Psal. 78.25 The bread of Angels 1. Some Rabbines hold that it is so called because the Angels indeed are refreshed with the divine light Quod lumâ—n incorporatum est fâ—ctum Manna Which divine light was incorporate and became Manna So R. Aquiba and R. Mosâ—â— Gerundens To whom seemeth to subscribe Paulus Burgens in his additions upon this Chapter But R. Ismael dissenteth from them that the Angels doe eat no materiall or corporall food being themselves spirits and immateriall and that divine light being a spirituall thing how could Manna being a materiall substance be made of it 2. But this is a more probable sense that not the materiall but the mysticall Manna is the bread of Angels because it was a type and figure of Christ whom the Angels desired to behold Borrh Marbach Yet this is not the proper and literall meaning 3. Some thinke it is so named of the effect because it gave strength unto them not to wax old nor feeble as the Angels are preserved in their state without decay such an operation this Man wrought in Caleb who was of as good strength at 80. as hee was at 40. yeeres before Iosh. 14. Ferus But this is spoken without ground true it is that Caleb was lively and of good strength in his old age but this he had not by the eating of Manna but by the speciall gift of God And this being but one speciall example maketh not a generall rule whence also can this vertue of Manna be gathered seeing all the 600. thousand which came out of Egypt only Caleb and Ioshua excepted all died in the wildernesse and yet they did eat of Manna 4. Some thinke therefore that it is called the bread of Angels because of the excellencie of it as S. Paul saith The tongues of Angels Borrh. But the right meaning is that it is so called because the Angels were Gods Ministers in the forming and preparing of Manna it was given by the ministry of Angels Tostatus quaest 6. Lyranus Iunius Marbachius QUEST XXIV Of the measure gomer how much it contained Vers. 16. GAther every man a gomer c. 1. Concerning the measure of the gomer it is said in the last verse of this Chapter to be the tenth part of an Ephah which according to the estimate of R. Salomon containeth three of the measures called Seah and every Seah held six of the measures called cabi and every â—ab held so much as 24. egges so that the gomer being the tenth part of an Epha contained 42. egges which maketh just three pints of ale measure Oleast Lyran. In another account the gomer contained two of the measures called choenix and an halfe Iun. And the choenix was a pint and halfe and somewhat more so that by this estimation the gomer should be somewhat above three pints some esteeme the gomer at a pottle Genevens 2. Simlerus thinketh that the gomer was not so large a measure nor yet the Epha as it is taken for he thinketh that there was no great difference betweene the choenix which was an Attike measure and the gomer so also Budaeus For the chaenix was the ordinary allowance for one day as appeareth by that proverb of Pythagoras Choenici no insideas that one should not sit over his choenix that is be too carefull for his daily diet it is not like therefore saith he though the Lord shewed himselfe liberall toward his people that he would double and treble their diet Againe it is written in the story of Ruth that she gathered every day an Epha of barley which had beene too much for her to beare according to this rate if the Epha were equall to the medimnus Atticus the Attike bushell and whereas Sarah is said to have made ready three Seahs of meale for the three Angels which came as three ghests to Abraham which make an Epha to what end should she have made ready so much But these reasons may bee answered 1. The Lord in allowing unto this people double the ordinary stint therein shewed his liberality toward them Iun. 2. The Epha though it should containe as some take it almost 8. gallons equall to our bushell was not too great a burden for a woman to beare neither is it strange that Sarah of her bounty especially in so great a family made ready such a quantity of meale for so few ghests 3. But I neither thinke that a gomer containeth so little as Budaus and Simlerus make it as to be equall to the measure choenix which was the daily allowance for servants for in the Epha which was the
Quia corpora coelestia non suscipiâ—â—t peregrinas impressiones The heavenly bodies receive no forren or strange impressions Thostat This may be admitted and yet the sunne shall be hot for that is no elementary or forren impression but a quality inherent and native in the sunne seeing the Scripture saith nothing is hid from the heat thereof Psal. 19.8 which heat may be increased by the reflexion of the beames of the sunne and the exhalation of hot and drie vapours but the beginning of vitall and comfortable heat without any inconvenience may be granted to come from the body of the sunne as the fountaine thereof 3. Now the reason why the sunne as he riseth higher so waxeth hotter is this when the sunne is too low his beames doe not fall directly upon the earth but being in the East they tend to the West but as the sunne ascendeth unto the meridianall point so his beames doe descend and smite upon the earth which then beginneth more and more to feele the power and force thereof Tostat. 4. In that the Manna melted by the heat of the sunne but was hardned by the fire for otherwise it could not be baked and made into cakes it appeareth that neither of these proceeded from any naturall disposition or quality in the Man for if naturally it had beene dissolved by the sunne the heat of the fire in like manner would have wrought upon it therefore both these operations in Manna proceeded not from any naturall qualitie therein but was wrought extraordinarily by the power of God so disposing Tostat. quâ—st 11. 5. And this was the reason why it melted by the heat of the sunne to stir up the people to gather it betimes that they might have time to prepare it and then attend other businesse if it had beene to bee gathered all day they might have beene more slothfull and negligent Calvin 6. The time then of gathering Manna was after the sunne rise so soone as the dew was off the ground untill the sixth houre of the day toward noone when the sunne began to be hoâ— Lyran. QUEST XXXI How they gathered twice so much upon the sixth day Vers. 22. THe sixt day they gathered twice so much c. 1. Some thinke that they gathered no more upon the sixth day than they did other dayes but that it was multiplied by the power of God and became twice as much that is two gomers for every man Ioseph Lyran. But the words of the text are otherwise they gathered twice so much it was not then made twice so much when it was gathered but they indeed gathered twice so much as they did upon any other day 2. Therefore herein the miracle was seene that upon the sixt day there fell twice so much as upon the other dayes Marbach And they indeed gathered as much againe as they used to doe for otherwise if the Lord had not commanded them so to doe to gather double upon the sixt day they had transgressed in exceeding a gomer in their gathering yet they are not reproved but commended for it And Moses saith they did herein the same thing which the Lord said If it were then Gods commandement that they should gather double this doubling was in their gathering not in the increasing afterward God would not have commanded them to doe that which was not in their power but in his owne working It was in their power to gather double when God had sent it upon the ground But it was in Gods hand onely to increase and multipliâ— it when it was gathered Sic fere Tostat. quaest 12. QUEST XXXII What moved the Rulers to come and tell Moses that the people had gathered double Vers. 22. THe Rulers of the Congregation came and told Moses These were not the Captaines over thousands and hundreds and over fifties for they were not instituted till afterward chap. 18. nor yet were they the 70. Elders which also were not yet appointed but they were the Princes of the tribes and families such as are rehearsed Numb 1.2.7 Tostat. 1. Some thinke that these Princes came of a good minde and feared lest the people transgressed the commandement in gathering double because they knew not Gods will yet touching the Sabbath Ferus But they could not be altogether ignorant of that seeing the Lord by Moses had told them before vers 5. that upon the sixt day they should gather twice so much as they did dayly 2. Some impute it unto their forgetfulnesse and incredulitie that they beleeved not the word of God that he would send them double food upon that day Calvin Galâ—s But it is not like that the Princes and chiefest men which used to consult with Moses and were directors to the rest were more ignorant and of lesse beleefe than the common people neither doth Moses here reprove them for any such unbeleefe 3. Therefore the sounder opinion is that they were not ignorant herein of Gods commandement of gathering double and that the people did therein as they were commanded but they came to Moses to receive further direction how that double portion which they had gathered should bee ordered Tostat. 4. Another opinion is that Moses had not yet propounded to the people what the Lord had said concerning the double portion to be gathered upon the sixt day vers 5. but the people of themselves did it being accustomed to keepe the Sabbath knowing that upon that day they were to rest and yet that it was not Gods will they should fast that day and altogether abstaine from meat Piscator But this would lay both an imputation of unfaithfulnesse to Moses that he should conceale any part of Gods counsell from them especially in so necessarie a thing as the observation of the Sabbath was and of ignorance upon the Rulers of the Congregation that the common people did better know what was to be done than they and although it was an usuall custome among the people of God to keepe the Sabbath yet they were not yet so well instructed in the manner of the observation thereof therefore I rather preferre the opinion of Tostatus herein next before alleaged QUEST XXXIII Of the meaning of the 23. verse and whether they dressed upon the sixt day that which was reserved for the seventh Vers. 23. THe rest of the holy Sabbath is to morrow 1. Thostatus in not rightly pointing or distinguishing this verse putteth this word morrow to the next sentence reading thus Crâ—s quodcunque operandum est facite To morrow what is to be done do and so much busieth himselfe about the meaning of these words resolving upon this sense that what was to be done the next day about their victuall because it was the Sabbath they should doe it now but although this indeed be the meaning of the words following that what they had to seeth and dresse the next day they should doe it now yet all this labour might have beene spared if the word morrow be joyned with the former
sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone Vatab. the Septuagint take it
immutable and perpetuall but such was the institution of the Sabbath Answ. The proposition is not true for the fathers before Moses used to offer sacrifices Circumcision was given to Abraham even from the beginning there was a difference betweene cleane and uncleane beasts and yet all these being types and figures of things to come are abrogated by Christ. Simler 3. Object The lawes given before mans fall in the state of his innocencie could bee no types of the Messiah being not yet promised and therefore they doe bind all Adams posteritie such was the sanctifying of the Sabbath Answ. 1. Such lawes the ground whereof was printed in the soule of man in the creation as are all morall precepts are perpetuall but not all in generall given unto Adam as was the prohibition to eat of the tree of life Vrsin 2. But it may be further answered that the Sabbath was not instituted before mans fall for he is held to have fallen upon the sixth day the same day wherein he was created as it is at large handled in that question upon the 3. of Genesis 3. This law of sanctifying the Sabbath in substance remaineth still though the ceremonie of the day be changed 4. Object The keeping of the Sabbath is called an everlasting covenant Exod. 31.16 it is therefore to remaine for ever Answ. 1. So Circumcision is called an everlasting covenant because they were to continue till the comming of the Messiah and so long as the Common-wealth of Israel continued to them it was perpetuall but now their state being dissolved the covenants made with them are expired also Simler 2. It is called everlasting in respect of the signification and substance thereof our rest in Christ and so it remaineth still and shall for ever as the Kingdome of David in the Messiah shall never have end Vrsin 5. Object The reason and cause of the law is immutable namely the memoriall of the creation therefore the law it selfe also and seeing the knowledge of the creation is necessarie so also is the symbole and monument thereof the celebration of the seventh day Answ. 1. The cause or reason of a law being immutable the law it selfe also is immutable if it bee so tied unto the law as that it cannot stand if the law be changed but so is it not here for the creation may as well be remembred upon another day as upon the seventh Vrsin 2. All the sacrifices and ceremonies of the law were symboles and signes of necessary things as Circumcision the paschall Lambe of the Circumcision of the heart and of the Messiah which things remaine still but the symboles are abolished Simler Now then that Christians are not bound unto the Jewish Sabbath it is evident by these reasons 1. By the doctrine of the Apostles Galath 4.10 You observe dayes and moneths times and yeares I am in feare of you lest I have bestowed upon you labour in vaine and by name S. Paul speaking of the Sabbaths saith They were shadowes of things to come but the bodie is in Christ Coloss. 2.16 2. The Apostles by their example shewed that the Jewish Sabbath was determined for they began to keepe the first day of the weeke Act. 20.7 and 1 Cor. 16.2 3. All types and shadowes were but to continue untill the bodie came which was Christ but the Sabbath was one of those shadowes 4. The Sabbath was a note of cognizance and a worke of distinction and difference betweene the Israelites and other people which difference and partition is now taken away in Christ for now there is neither Jew nor Grecian but all are one in Christ Galath 4.28 Ex Vrsin In Gregories time there were Qui die Sabbati aliquid operari prohiberent which did prohibite to doe any worke upon the Sabbath or Saturday whom he refelleth thus Quos quid aliud nisi Antichristi praedicatores dixerim c. whom what else should I call than the preachers of Antichrist who when he commeth shall cause both the Sabbath and the Lords day to be kept without doing any worke for because he shall faine himselfe to die and rise againe hee shall cause the Lords day to be had in reverence and because he shall compell them unto Judaisme he shall likewise command the Sabbath to be kept And thus he concludeth Nos quod de Sabbato scriptum est spiritualiter accipimus c. We spiritually observe that which is written of the Sabbath for the Sabbath signifieth rest Verum autem Sabbatum Redemptorem nostrum habemus and we have our Redeemer and Saviour our true Sabbath 2. Cont. Against the Iewes carnall observing of the Sabbath BEside this that the Jewes would enforce upon us their Sabbath they have another errour in the manner of keeping their Sabbath which they solemnize in taking their ease in eating and drinking and giving themselves over to all pleasure and licentiousnesse for as Burgensis reporteth of them The Jewes thinke they are bound upon every Sabbath to eat thrice that is one dinner and two suppers and in so doing they shall escape the punishment of hell Burgens addition 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calfe in eating and drinking and rising up to play God will not be so served 2. The way to Paradise is a strait and narrow way by many afflictions we must enter into the Kingdome of heaven not eating and drinking and taking our pleasure 3. Augustine saith Quanto melius foeminae eorum lanam facerent quà m in neomeniis saltarent How much better might their women spinne than dance in their new moones Tract 4. in Ioan. 4. Chrysostome also thus proveth that the Sabbath is not â—tii but spiritualis actionis materia not an occasion of idlenesse but of spirituall exercise because the Priests were by the law upon that day to offer double sacrifice but if it were a day of ease Oportebat Sacerdotem omnium maximè otium agere it was meet that the Priest most of all should take his ease then Concion de Lazaro 3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest AGaine the Jewes were superstitiously addicted to the corporall rest which they would not breake upon any occasion as our Chronicles doe make mention of a Jew that being fallen into a jakes refused to be taken out thence upon their Sabbath day and the next day being the Lords day the Governour would not suffer him to be pulled out upon that day because it was the Christians Sabbath and so the wilfull Jew there perished Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day therein imitating the Jewes as Gregorie in the fore-cited place writeth how some did forbid any to wash themselves upon the Lords day whom he thus confuteth 1. Si pro luxu animi ac voluptatis quis lavari appetit c. If any man desire to be washed of wantonnesse and pleasure it
upward because they begin at twentie yeares to be fit for service in the Common-wealth at home and abroad in warre Tostat. qu. 9. 2. The children then and women are not counted but the one were reckoned with their fathers the other went under the account of their husbands Simler 3. It is not here expressed as they began at twentie so at what age they ended the account It is not like that the aged men were here reckoned but such only as were fit for warre Numb 1.3 which Iosephus saith was from twentie untill the age of fiftie Cajetan And this may be gathered by the like because the Levites after fiftie gave over their service in the Tabernacle Numb 8.25 as to beare burthens and to remove the Tabernacle much more at that age were they to be freed from the service of warre which was much more painfull and cumbersome 4. The Levites were accounted after another manner they were numbred from a moneth old Numb 3.39 Oleaster who here affirmeth that David offended God in numbring the people because hee would have all numbred and not onely from twentie and above But that was not the cause of the offence for it is evident out of the text that they onely were numbred which were strong men and able to draw swords 2 Sam. 24.9 See before quest 15. QUEST XXII Why the poore pay as much as the rich Vers. 15. THe rich shall not passe and the poore shall not diminish c. Divers reasons may bee yeelded hereof why the same portion was required as well of the poore as rich 1. It was done concordiae causa for concord and unitie for otherwise there might have growne contention the poore being unwilling to pay as much as the rich Tostat. qu. 10. 2. And by this meanes also the poore were not despised and ne divites se sanctiores reputarent pauperibus lest that the rich might have thought themselves holier than the poore in giving more unto the Tabernacle the Lord would have an equall rate set Lyran. 3. And this was prescribed ut numeri ratio constaret that the number of the people might bee certainly knowne which had beene uncertaine if they had not all paid alike 4. This was jus personale a personall right Calvin ad testandum obedientiam impositum and imposed to testifie their obedience that hereby everie one should acknowledge that they belonged unto God Simler 5. It was for the redemption of their soules quae unicuique aequalis fuit which was equall to all Gallas 6. And to shew that God is no accepter of persons but that the poore and rich if they bee faithfull are alike accepted before him Osiander 7. Hereby also is spiritually signified that the spirituall price of our redemption by the bloud of Christ doth belong equally unto all Simler QUEST XXIII Whether all these things were declared to Moses at once Vers. 17. ALso the Lord spake unto Moses 1. It appeareth by this that all these things before rehearsed from chap. 25. concerning the Tabernacle and things thereunto belonging were not delivered by one continued speech from the Lord unto Moses but that there were certaine breakings off as is evident in this place and likewise vers 11. afterward the Lord spake 2. It also may bee gathered that all these things were not delivered in one day unto Moses but in the space of fortie dayes as is shewed chap. 31.18 that after the Lord had made an end of communing with Moses hee delivered him the tables of stone which was in the end of fortie dayes as is declared Deut. 9.10 Tostat. qu. 11. The Lord could have delivered all these things at once unto Moses and have made him capable thereof to understand and remember But as the world was created in six dayes which the Lord in his great power could have finished all in one day yea in a moment yet it pleased him for our better understanding and for the establishing of a perpetuall order to be observed while the world endureth in giving six dayes for worke and one for rest to sort out all his workes into six dayes so likewise he divided the narration of these things unto Moses into the conference of many dayes QUEST XXIV Of the fashion of the brazen laver Vers. 18. THou shalt make a laver of brasse and his foot of brasse 1. By this description it may be gathered that this laver did not stand flat upon the ground but was reared upon his foot and consequently it being so lifted up upon the foot or base the Priests could not put their feet therein to wash them 2. R. Salomon therefore thinketh that this laver was made broad and large below and narrow above and that it had two spouts of each side for the water to issue forth and at the foot or bottome there was some place to receive the water which otherwise would have run along upon the ground This description followeth Lyranus Tostat. Montan. Genevens And Cajetan doth inferre thus much out of the text because it is said vers 19. Aaron and his sonnes shall wash their hands and feet mimmenu ex ipsa out of it not as the Latine whom Beda followeth in ea in it 3. This laver was set in the outward court betweene the Altar of burnt offering and the Tabernacle but not directly for then it would have somewhat hindred the â—ight of the Tabernacle but it was placed toward the South side which though it be not here expressed may be 〈…〉 sea which Salomon made in stead thereof which was so placed in the Temple 1 King 7.39 Simler QUEST XXV Of the use of this brazen laver Vers. 20. WHen they go into the Tabernacle 1. The Latine Interpreter readeth When they go into the Tabernacle c. and when they go vnto the altar to offer incense c. which Tostatus understandeth of the altar of incense but that was included in the former clause When they go into the Tabernacle and the word is ishah which signifieth a sacrifice made with fire he meaneth the altar of burnâ— offering that when they want in to doe my service in the Tabernacle or 〈…〉 without they should wash both their hands and feet 2. These parts above the rest must bee washed because they were apâ—est to gather soile the feet with dust and the hands with touching and handling of other things Tostat. 3. It is evident then that at the least twice everie day they washed their hands and feet at morning and even for then without in the Court they offered the morning and evening sacrifice and in the Tabernacle they burned incense and dressed the candlesticks Lippoman also thinketh that they ministred at the Altar barefoot as Moses was bid to put off his shooes when the Lord appeared unto him Exod. 3. But it is more like that they were shod with a kinde of light shooes called sandals as Tostatus inferreth out of Iosephus for as they washed their feet from soile when they began
Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive request concerning himselfe and yeeldeth to his request for the people
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the paradise of pleasure s. H. hegan a garden guâ—â—den signifieth delight but paradise is derived from pardes which signifieth an ovehard 16. thou shalt freely eat T.g. in eating eat b. heb eat thou H. thou shalt eat meat s. 18. an helper like him b.h. meet for him T.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to hâ—m hâ—b as before him Chenegdo v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to him s. 23. she shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman s. virago a mannes h. T. a woman or mannes â— g he ish a man ishah a wâ—man virissa a viresse P. v. 8. the Lord planted a garden eastward in Eden b.g. T.s.p. the Lord planted a paradise of pleasure from the beginning H. C micchedem from the east v. 17. thou shalt eat c. thou shalt die â— g T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—t ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall dye s. in the plurall v. 21. an heavy or deepe sleepe b.g. soporem a sound sleepe T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an extasis which is of the minde rather than of the body f. tardemah of radham a sound sleepe heb v. 24. they shall be one flesh b.g. T. heb they two shall be one flesh s. H. which reading because it keepeth the sense is approved in the Gospell Matth. 19.5 v. 24. shall leave her father and mothers bed Ch. shall leave father and mother câ—t The Exegesis or Theologicall explication QVEST. I. How God is said to have rested 1. GOd rested from all his worke â— Neither as being weary in working but resting is here taken only 〈…〉 or leaving to worke 2. Neither did he rest from his workes to receive any use thereof or benefit to himselfe but the wiseman sheweth how God taketh delight in his workes Prov. 8.31 I tooke my solace in the compasse of the earth and my delight is in the children of maâ— he made all things for 〈◊〉 use and man for his owne glory not that by man there is any new accession of glory to God which he had not for infinite was the glory of the blessed Trinity before the world was Ioh. 17.5 but by man Gods glory in the world is manifested not to Gods benefit but to his owne everlasting reward 3. Neither is God said simply to rest but only from the workes of the creation by his providence he worketh still in the preservation of those things which he hath made Iohn 5.17 My father worketh hitherto and I worke QVEST. II. How the Lord is said to have made an end of his worke the seventh day Vers. 2. IN the seventh day God finished his worke c. 1. Not that God made any of his workes upon the seventh day as Hierome urgeth this place against the Iewes tradition in Genes 2. neither is it so said because God in the last point of the sixt day finished his worke which therefore is counted of the seventh as the Hebrewes 3. Neither need we with the Septuagint to read sixt for seventh which were a corrupting of the text 4. Nor yet with some Hebrewes to understand the creation of the seventh day for God had already appointed the dayes to follow in order and the dayes are not properly said to bee created but the workes made therein 5. Neither yet doe wee approve the conceit of Aben Ezra who saith that the end or absolution of a worke is no worke 6. But without any more controversie the meaning is no more but this that God had now already upon the seventh day finished his worke the finishing was done before but now the Lord beheld it as complete and perfect Mercer Iun. QVEST. III. The meaning of these words vers 3. which he created to be made Vers. 3. WHich he created to be made 1. This is neither to bee referred to the eternall purpose of God to create those things which after were made as Rupertus lib. 2. de Trinitat c. 18. for Gods decree and purpose to create the world is of like eternity to himselfe but the creation had a beginning 2. Neither by these words to be made is signified the power of generation given to the creature to make like to it selfe for from this worke Gods providence ceaseth not still 3. Neither is insinuated thereby the end to the which and order wherein every thing was made as Cajetanus for this was done in the creation that beside it there need no new making 4. But either it is a phrase of the Hebrewes who for more certainty and emphasis of speech doe use to double the word as vers 16. in eating thou shalt eat vers 17. in dying thou shalt dye that is shalt freely eat and surely die so God created in making that is powerfully and wonderfully made Mercer or the words are inverted and may be placed thus in setting making before created as Tremellius and R. Isaac he rested from making the work which he had created 5. Or if we make any difference the creation was in the beginning of heaven and earth as the matter and substance the making was of the forming of the creatures on the six dayes out of that substance before by God created and prepared Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrewes that this worke which God created to make and made not were the Faunes and Satyres which God made in the evening upon the sixt day and being short of time could not finish them ex Muscul. QVEST. IIII. The Sabbath instituted of God after the creation Vers. 4. GOd blessed the seventh day and sanctified it Here wee have the institution of the Sabbath which afterward was revived by the promulgation of the morall law We refuse therfore the erronious opinion of Tostatus and Pererius two Popish writers who do think that this sanctifying of the Sabbath is here mentioned by way of anticipation being not instituted till the time of Moses for every day to man in the state of innocency should have beene a Sabbath neither was there any positive precept given to Adam in Paradise but only that of not eating the forbidden fruit Perer. in Genes lib. 1. p. 223. But in this affirming they are grosly deceived 1. Man had now transgressed before the Sabbath was instituted as afterward shall be proved and therefore they doe out of time urge the state of mans innocency 2. If man had continued in that state seeing he was appointed to keepe the garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest intermission even from such labour as became that place and as a symbole unto him of a further perfection to bee attained unto 3. That the Sabbath was instituted now the creation finished it may appeare by the fourth commandement Exod. 20.11 where this reason of the law is given For in six dayes the Lord made