of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the Eucharist Si digne manducare
c. 1. Three things Moses declareth to his father in law First the plagues and judgements which fell upon Pharaoh and the Egyptians for Israels sake that is to the intent that they should let the people of God goe Secondly the travell and labours which they indured by famine thirst and warre Thirdly how they were relieved in all these necessities and delivered from all their dangers Tostat. 2. Now Moses declared these things to Hobab to satisfie his desire for he was desirous to heare more certainly of all these things Simler Likewise he doth it that Iethro might rejoyce together with them for all the mercies of God received Tostat. quast 3. And beside Moses hereby would draw him to the true knowledge of God and further instruct him therein And so Moses cibare studuit socerum primo spiritualiter Moses first of all seeketh to give spirituall food to his father in law Ferus QUEST XI Of Iethro his joy and rejoycing Vers. 9. ANd Iethro rejoyced 1. Iethro dealeth far otherwise than Amalek for they envied the prosperity of Israel and sought to doe them hurt But Iethro rejoyced and was glad therefore afterward Saul was sent to take revenge of Amalek but he spared the Kenites which were the posteritie of Iethro because they shewed mercy to the Israelites 1 Sam. 15.6 Borrh. 2. Iethro expresseth his joy in three degrees first hee rejoyceth inwardly in heart then hee testifieth and confesseth the same with his mouth vers 10. and further expresseth the same in act in offering of sacrifices unto God Tostat. Non solum confessus est fidem suam ore sed etiam opere He confessed his faith not onely with his mouth but in dâ—â—d Lyran. 3. And for very joy of heart he repeateth the same thing twice that God had delivered them out of the hand of the Egyptians as men in passion doe use to double and treble their words Tostat. Or the first delivering may signifie their saving from the sword of the Egyptians which pursued them the other from their thraldome and servitude Cajetan QUEST XII Whether Iethro had before this the knowledge of the true God Vers. 11. NOw I know that Iehovah is greater than all gods 1. Neither was Iethro before this altogether ignorant of the true God or was before a worshipper of Idols as Tostat. For Moses would not have married a meere Idolaters daughter and where he saith Now I know that sheweth not that he knew not God before as Tostatus concludeth but it is meant of his experimentall knowledge that he was now by these wonderfull works and judgements of God more confirmed in his faith Calvin 2. Neither yet was Iethro a perfect worshipper of God and so circumcised as the people of Israel were for if he had beene circumcised hee had beene bound to keepe the whole law as the Apostle reasoneth Gal. 5.2 as all the festivities and other ordinances of Israel and then he being incorporated by circumcision into the people of God and so become a proselyte would not have desired to returne to his people as he doth Numb 10. Tostat. quast 4. 3. Therefore though before this Iethro had the true knowledge of God which was a long time preserved in Abrahams line among those which were not of Israel as appeareth in Iob and his friends yet Non tam pure sinceriter clare cognoscebant Deum ut Israelite c. Yet they knew not God so purely and sincerely and clearely as the Israelites Lippoman And this speech in preferring Jehovah before other gods may proceed from his errour who had an opinion before of the multiplicitie of gods as other of the heathen Simler Yet in another sense is this speech used by Moses chap. 15.11 Who is like unto thee O Lord among the gods that is Angels or any other power whatsoever Calvin QUEST XIII Of the meaning and true reading of the 11. vers Vers. 11. IN that thing wherein they dealt proudly hee is above them 1. The Latine translator readeth Because they dealt proudly against them but here the words bedabhar asher in the thing which are omitted in this sense a reason is given in generall of the destruction of the Egyptians because they were proud and insolent against the people of God Tostat. 2. Others supplie this word indicavit hee hath judged them Simler or perierunt they have perished in that thing wherein they were insolent against them which some referre to their destruction in the red sea that as they had drowned the Hebrewes children in the red sea so they perished there Vatab. But as Calvin saith Videtur nimis esse restrictum This seemeth to be too much restrained therefore in generall rather the equitie of Gods judgements appeareth that had measured unto them as they had done to the Israelites Galas Borrh. 3. But the third reading is to be preferred that the preposition ghal here signifieth not against but above and them must not bee referred to the Israelites but to the Egyptians that God was superiour unto them in that wherein they boast that is in their great power and glory Iun. As they vaunted when they pursued Israel I will overtake them I will divide the spoile my lust shall be satisfied upon them chap. 15.9 QUEST XIV Whether Iethro offered himselfe burnt offerings Vers. 12. THen Iethro tooke burnt offerings c. 1. Tostatus hereupon gathereth because Iethro observeth the difference of sacrifices instituted in the law betweene burnt offerings wherein all was consumed upon the Altar and other sacrifices wherein part was reserved that he came to Moses after the law was given quaest 4. But this is no necessary collection for even among the Gentiles some sacrifices they offered whole of some they reserved part for their sacred feasts especially among them which came of Abrahams line where some seeds of Abrahams faith were still preserved Simler 2. This rather may serve as an argument against that opinion that the law of sacrifices and of the Priesthood of Aaron was not yet instituted because Iethro a strange Priest was permitted to sacrifice therefore it is like that as yet the Priesthood was not instituted Simler Cajetan 3. Some thinke that Iethro onely tooke part of the sacrifices which were offered and sacrificed not Lippoman But the phrase He tooke them unto God sheweth that he tooke them to offer unto God Iun. 4. Oleaster thinketh that he offered by the ministry of Moses But as Augustine well collecteth Moses is not yet read to have sacrificed at all 5. This is like to have beene Primum ejus sincerum legitimum sacrificium Iethros first sincere and legitimate sacrifice Calvin For although he had some knowledge of God before yet he knew him not purely and perfectlie before now QUEST XV. In what sense they are said to eat bread before the Lord. THey came to eat bread with Moses father in law before God 1. They did either eat Manna that Iethro might see the bread which God gave them
requiring this as a reward and recompence for this good tidings But by this he sheweth the certaintie of the Butlers good successe and favour with the King that if he made but mention of him to Pharaoh he might be delivered neither doth he aske this as a reward but taketh this occasion to do himselfe good for it is lawfull for a man to use all honest meanes for his libertie as the Apostle saith Art thou called being a servant care not for it yet if thou canst be free use it rather 1 Cor. 7.21 Calvin 3. It may be that Ioseph was some what too confident upon this meanes as though this were the way that God had appointed for his deliverance and therefore God would exercise Iosephs patience still so that Ioseph failed not in diffidence and distrust in betaking himselfe to the meanes but rather herein that he limiteth Gods providence both for the meanes and the time that even now and by this meanes he hasteth to be delivered Calvin Mercer QUEST IIII. How Ioseph is said to be stollen away Vers. 15. I Was stolen away by theft out of the land of the Hebrewes 1. This theft was not committed by the Ismaelites who bought Ioseph for their money but by his owne bretheren who committed a theft two waies both because they sold a freeman not taken in battel nor brought into bondage which by Moses Law was punished with death Exod. 21.16 and in that they did robbe their father of his child Perer. 2. Hebron is not here meant by the land of the Hebrews as Ramban because that was the principall place of abode for Abraham Isaack and Iacob but the land of Canaan is thus called where the Hebrewes dwelt which Ioseph so calleth rather than Canaan because he abhorred to be counted of that nation Mercer QUEST V. How the chiefe Baker his head is said to be lifted up 〈◊〉 leavied Vers. 19. WIthin three daies Pharaoh shall take thine head from thee or leavie thine head off from thee c. 1. Iunius readeth thus Pharaoh numbering thee shall cause theâ— no more to be numbered and hee referreth it as before to the removing or taking away of his pegge which he taketh for his head out of his hole or place in the table but this seemeth to be too curious 2. Neither with some other doe I thinke that the chiefe Baker was beheaded for the text saith he was hanged upon a tâ—ee which needed not if he were first beheaded 3. Some make the meaning of the phrase to be this that Pharaoh would take away his life from him and the Latines say capite plecti to lose the head that is to be put to death hence they are called capitall crimes that are punished by the losse of the head or life Mercer 4. The most reade shall take thine head from thee but he was hanged not beheaded 5. Some thinke he was first beheaded and then hanged as the manner is yet in some countries Osiand But in that the Butlers head was lift up as well as the Bakers vers 20. this phrase doth not shew his punishment for then the effect vers 20. should not answer to the prophecie 6. Some understand it of his hanging that his head was lift up upon him as our Saviour calleth his hanging upon the crosse his exaltation or lifting up Ioh. 3.14 Pellican But this cannot be the meaning because the same phrase is used both of the Butler and Baker 7. This therefore is the sense that Pharaoh should lift up his head aloft out of prison and cause his name to be rehearsed and so his head to be leavied among the rest of his servants and take cognizance of both their causes but the one he should hang and restore the other So Ioseph doth foretell unto them three things whereof the first the leavying of the head and examining their cause is common to them both the other two things are peculiar to either the Butler shall be restored to his office and minister the cup to the King vers 13. the Baker shall be put from his office and no more reckoned or leavied among the officers and be hanged this then is the true reading of the words Pharaoh shall leavie thine head from upon thee that is that no more leavying or reckoning be made upon thee which words may be supplied by the contrarie vers 13. and the exposition of the praeposition ghal used there to thine office and mâ—ghal from off expressed here doe insinuate as much so also the same word meghaleca from off thee is used in the end of this verse and Deut. 8.4 Thy garments 〈◊〉 not waxe old from off thee that is to be no more upon thee and so to be used by thee QUEST VI. Whether Ioseph used any preamble to his interpretation Vers. 19. THe birds shall eat thy flesh 1. It is like that Ioseph being to deliver so hard an interpretation of the Bakers dreame did use some preface to excuse himselfe as Philo bringeth him in thus speaking Vtinam tale somnium non vidisses c. I would thou hadst either not seene this dreame or not declared it to me and it is not unlike but that Ioseph used some such preparation as Daniel did when he was to expound Nebuchadnezzars dreame The dreame be to them that hate thee and the interpretation thereof to thine enemies Dan. 4.16 2. This hanging of malefactors upon a tree seemeth to have beene an ancient punishment and it was counted a most ignominious death and therefore Saint Paul setteth forth the great humilitie of Christ that humbled himselfe even to the death of the crosse Philip. 2. The Latine translator readeth he shall hang thee on the crosse which kinde of death was used also among the Romanes as Tully saith Facinus est vincire civem Romanum scelus verberare quid dicam in crucem tollerâ— It is a great offence to binde a Citizen of Rome a greater to beat him the greatest to set him on the Crosse Cicer. Verrem 7. 3. Such as were hanged to death among the Israelites by the law were to be taken downe and buried the same day Deut. 21.23 But it seemeth that this use was not observed among the Gentiles but their bodies did hang to be meat to the fowles of the ayre Perer. which may be noted as a great judgement of God when the Lord suffereth his owne image in man to be so defaced and his flesh to be given for meat to the fowles and beasts whose flesh is appointed to be mans food as the Lord threatned against Ieroboam and his house that they which died in the Citie should be eaten of dogges they which died in the fields should be devoured of the fowles of heaven 1 King 14.11 Muscul. QUEST VII Whether lawfull to keepe the memorie of the birth-day Vers. 20. PHaraohs birth-day 1. This was a very ancient custome to celebrate the birth-daies of Kings and Princes both among the Medes and Persians as witnesseth Xenophon lib.
were expelled thence and the Saracens surprised it as it is shewed before 2. But this fertilitie was much increased by the blessing of God as the Lord promiseth unto his people if they would feare him and serve him Levit. 26.4 5. and specially the extraordinary blessing of God upon the 6. yeere is an evident argument thereof which did yeeld increase sufficient to serve them for three yeeres for the seventh yeere the land did rest and the eight yeere they began to sow so that they did eat of the fruit untill the 9. yeere Levit. 25.22 3. But this blessing of increase and abundance was after turned into drinesse and barrennesse because of their sinne as the Lord threatneth that their heaven should be as iron and their earth as brasse Levit. 25.19 And in the time of the Macchabees the great increase of the sixt yeere was much abated for their store was soone eaten up so that they were oppressed with famine 1. Macchab. 6.53 54. Perer. And therefore it is no marvell if the fruitfulnesse of that land now being inhabited by the enimies of God be not answerable to the commendation given unto that Country in former times QUEST XVIII Whether the Cananites were a peculiar people by themselves INto the place of the Cananites 1. Iunius thinketh that this was the generall name of all those nations which inhabited the land of Canaan and that the particular and severall kindes of people are named afterward 2. But though sometime this name be generall unto all the rest as they are mentioned among the sonnes of Canaan Gen. 10.15 yet here and in some other places the Cananites are taken for a severall nation from the rest as Gen. 15.20 there are ten severall kindes of people rehearsed that dwelt in Canaan of which number the Cananites are reckoned in the eight place Piscator 3. And indeed it may diversly appeare that the Cananites were the same whom the Grecians call Phoenicians as Andreas Masius hath well observed in his learned commentaries upon the booke of Ioshuah for first the Septuagint in the fifth of Iosuah for the Cananites reade Phoenicians and the woman whom our Saviour dispossessed of a Devill by Matthew is called a Cananitish woman by Markâ— a Syrophenician beside these Cananites are said to dwell by the sea Num. 13.30 where the Phoenicians also inhabited likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea and so consequently their deceit in bargaining so also the Cananites are noted in scripture for their craft Hosâ—a 12.7 and their marchandise insomuch that a merchant is called a Cannanite as Prov. 31.24 She giveth girdles to the Cananites or merchants Perer. QUEST XIX How many nations of the Cananites and why they were cast out THe Cananites the Hittites and the Amorites c. 1. There are here but six nations rehearsed the Girgashites are omitted the same number is not alwayes observed sometime they are all comprehended under the name of the Amorites Gen. 15.16 sometime of the Hittites Iosh. 1.4 sometime 3. nations are only numbred for the rest as the Hevites Cananites and Hittites Exod. 23.28 sometime ten nations are rehearsed as beside the usuall seven the Kenites Kenazites and Kadmonites Gen. 15. But usually these seven are named the Hittites the Girgashites the Amorites Cananites Perizzites the Hevites and Jebusites as Deut. 7.1 and so S. Paul testifieth that seven nations were cast out of the land of Canaan Act. 13.19 2. The Girgashites are omitted some thinke because they willingly gave place to the Israelites as the Hebrewes thinke and Augustine reported that the countrie people of Africa being asked whence they are will answer that they were Cananites they might then depart out of Canaan into Africa Siml But the contrary appeareth Iosh. 11.20 that all the Cananites were hardned saving of the Gibeonites It is more like that they were not a nation of any great power and therefore are not reckoned here by themselves but counted among the rest 3. Now in that God promiseth unto the Israelites their Country beside that the Lord may freely dispose of the earth being the supreme Lord thereof these Cananites were of the posterity of Cham and so under the curse and beside because of their sinnes wherein they continued without repentance they deserved justly to be deprived of their Countrie Ferus QUEST XX. What made Moses so unwilling to take this calling upon him Vers. 11. WHo am I that I should goe unto Pharaoh 1. Moses doth not of diffidence or disobedience refuse but of humility and modesty excuseth himselfe as Esay saith hee was a man of polluted lips Isa. 6.5 and Ieremie that he was a child Ier. 1 6. Simler And thus by making himselfe unable and unsufficient the Lord enableth him Pellican 2. Moses excuseth himselfe both by the unfitnesse of his person and the greatnesse and difficulty of the worke Iun. And hee knew that both he was odious to Pharaoh and all the Egyptians as also not well accepted of his brethren as appeared by that unthankfull Hebrew that upbraided him in whom was discovered the minde and affection of the rest Simler 3. But this is to bee marvelled at that Moses being so couragious and forward in Egypt in slaying of the Egyptian should now bee so unwilling wherein the like thing might befall him which was seene in Peter who offered himselfe to suffer much for Christ untill the time came so Moses might then of a forward spirit put forth himselfe having not yet weighed the weightinesse of the calling which was an act of his faith yet mixed with some humane infirmitie Simler QUEST XXI What signe it was that the Lord promised to Moses Vers. 12. THis shall bee a token unto thee that I have sent thee c. The most here doe understand this signe and token to bee that which followed afterward that they should serve God in that mountaine as the Lord gave Hezekiah a signe of deliverance which came to passe afterward that two yeeres they should eat of the frâ—it of the earth that sprang of themselves and the third yeere they should sow and reape 2. King 19.29 which things were fulfilled afterward Simler And the reason is because that which God promiseth nothing can hinder and certainly shall bee accomplished and therefore the signes which are to come doe helpe to confirme the faith Pellican Contra. But this seemeth not to bee the sense 1. Because of the perfect distinction athnah comming betweene which breaketh off the first clause of the sentence from the latter part 2. That instance given of the signe to Hezechiah proveth it not for at that time by reason of the invasion of the enemies which had invaded the Country by the space of two yeeres they lived of such things by the extraordinary blessing of God as the earth brought forth of it selfe Iun. and therefore that signe was in part fulfilled already 3. It is true that whatsoever God promiseth cannot be hindred
cupimus ab omni curiositate corpores sensus egrediamur c. If we will worthily eat let us goe forth from all curiositie of corporall sense that we doe not thinke to discerne by the sight taste smell feeling whether it be the flesh of Christ indeed which we take c. Paulus Burgens likewise in his additions upon this Chapter maintaining the opinion of some Rabbines against Lyranus that the Manna is called the bread of Angels because it was made of that incorporeall light which the Angels are refreshed with addeth further thus Est valde applicabile c. This is very fit to be applied unto our true Manna the Sacrament of the Eucharist In qua est verum lumen divinum ex voluntate divino incorporatum ex quo scilicet lumine divino Angeli in coelo reficiuntur c. Wherein the true divine light by the will of God is incorporate out of the which divine light the Angels in heaven are rerefreshed and the faithfull in the wildernesse of this life are fed by the same light being incorporate Contra. First this is but a weake text The people shall goe out and gather to prove the carnall presence of Christ in the Eucharist for an argument cannot be grounded upon an allegorie of Scripture devised it rather maketh against that grosse opinion for seeing their Manna was also as the Apostle saith a spirituall meat unto them and signified Christ as the Eucharist doth unto us and yet as it was their corporall food also they tasted it and it had a sweet relish in their mouths as of hony or oyle they were not to goe out of their senses though under that type spirituall food also were conveyed so in the Eucharist the outward symboles are discerned by the senses while the spirituall food is offered to the fâ—â—â—h of the worthy receiver And concerning Burgensis conceite it is very new and strange that not the true bodie of Christ that which was borne of the Virgin Marie is not incorporate in the Sacrament which is the opinion of the moderne Papists but a certaine divine and incorporall light such as the Angels are nourished with in heaven In his assertion then these three notable errours are contained 1. that the Israelites Manna and the bodie of Christ in the Eucharist were made of one and the same substance a certaine divine light incorporate 2. That Christs bodie in the Eucharist is incorporate and made of that divine light and so consequently Christ shall have another kind of bodie in earth than that in heaven which was incarnate of the virgin Marie 3. That the Angels in heaven and the faithfull in earth have one and the same food Thus when men follow their owne fansies and leave the Scriptures they wind themselves into errours and finde no way to get out 2 Conf. That there was the same spirituall substance of the old Sacraments and ours FUrther where the Apostle saith alluding unto this Manna they did all eat The same spirituall meat 1 Cor. 10.3 The Romanists because they cannot away that there was the same spirituall substance of the Sacraments of the old Testament and of ours have this shift that they eat the same meat among themselves not the same with us Rhemist annot in 1 Cor. 10.3 and Rupertus hath the same conceit That they did all eat the same meat Non eandem quam nos Not the same which we eat Contra. 1. This answer is contrary to the very sense of the Scripture for the Apostle sheweth that Christ was their spirituall meat and drinke and so is he ours therefore they had the same spirituall meat with us 2. Against Rupertus we will oppose Augustine who thus writeth of this matter It had sufficed to have said they did eat a spirituall meat but he saith the same I cannot finde how I should understand the sense but the same that we doe eat 3. Conf. Against the Anabaptisticall communitie Vers. 18. HE that had gathered much had nothing over c. S. Paul upon this text thus inferreth Vpon this condition your abundance at this time supplieth their lacke that also their abundance may be for your lacke that there may be equalitie as it is written He that gathered much c. 2. Cor. 8.14 Upon which place the Anabaptists would ground their confused communitie and equalitie whereas the Apostle speaketh not of an equalitie in the possession of things but in the use and that not all times but when the necessitie of our brethren requireth it and so he exhorteth that like as in the gathering of Manna one helped another and that which any gathered over went to make up his part that had gathered lesse so the superfluitie and abundance of the rich should supplie the necessities and wants of the poore Simler 4. Conf. Against prayer and sacrifices made for the dead Vers. 26. SIx dayes shall yee gather but in the seventh you shall find none Ferus hereupon thus noteth â— Septimo die id est post hanc vitam non invenietur quod colligere possumus c. On the seventh day that is after this life there shall nothing be found for us to gather They then which in this world doe not finde remission of sins shall not finde it in the next what helpe can prayers or Masses afford unto those which are departed if nothing be to be gathered after this life Here then one of their owne writeâ—â— hath made a good argument against their superstitious and fruitlesse prayers and sacrifices which the Romanists use to offer for their dead 5. Conf. Against the keeping of reliques Vers. 32. FIll a gomer and keepe it for your posteritie Here is an holy relique kept by the commandement of God not to be adored and worshipped but to put the people in remembrance of this great benefit in feeding of their forefathers in the wildernesse The popish reliques offend against all these rules 1. God hath not commanded them to keepe any such thing 2. They shew them to the people for adoration not for the commemoration of any benefit 3. The Manna which putrified being kept one day against Gods commandement endured many hundred yeares by his appointment but popish reliques are not privileged from putrifying therefore God hath not ordained them so to be kept 1. Observ. The Church of God hath her turnes of fulnesse and of want in this world Vers. 1. THey departed from Elius and came into the wildernesse of Sin They remove from a place of pleasure and plentie where they found 12. fountaines and 70. Palme trees to a barren and comfortlesse desert wherein is set forth unto us the state and condition of Gods Church and children in this world Ferus Sometime they ebbe otherwhile they flow now they have plentie and ere long they suffer want which the Lord doth to exercise the patience of his servants that they may be instructed with the Apostle both To be full and to be hungrie to abound and to
not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it signifieth as well to as in as
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
And therefore it was the old use in the consecration of Bishops to aske of him that was consecrated vtrum velit Episcopatum whether he would have a Bishoprike who was twice to say nay but if any such desired a Bishopricke induceret illum ad mentiendum he that asked such question should enduce him to lie Thus farre Tostatus proceedeth well 2. But whereas that place of the Apostle will be objected If any man desireth the office of a Bishop he desireth a good worke 1 Tim. 3.1 he answereth he desireth indeed bonum opus a good worke but not bene he desireth it not well whereas the Apostle in these words as Hierom expoundeth them Ad operis desiderium non ad honoris ambitum provocat doth rather provoke and stir up unto the desire of the work not ambitiously to seek the honour c. The Apostle then in these words reprehendeth not but alloweth their desire which affect the callings of the Church rather prodesse quam praesse to profit others than to rule as Augustine saith 3. Wherefore this further may be added that in seeking or desiring the places and offices of the Church there are two extremes to be shunned the one was the fault of former times when they which otherwise were well qualified and enabled for Ecclesiasticall functions did altogether decline them and utterly refused to take that calling upon them as one Ammonius when he should have been ordained a Presbyter cut off one of his eares and threatned if they would not let him alone to cut out his tongue to make himselfe altogether unfit for that calling The other fault is incident to this age ambitiously to sue and seeke for the preferments of the Church such an one was Diatrephes who loved to have preeminence Wherefore that a meane may bee kept in desiring the places in the Church three things must bee considered 1. Hee that hath any mind to an Ecclesiasticall calling must first examine himselfe whether hee bee fitted and enabled with gifts and that in an humble opinion not in a blind selfe-love but such an one as is not furnished with gifts sinneth in putting himselfe forward to that place for the which he is not meet 2. He must propound unto himselfe as the chiefe and principall end the glorie of God and the edifiing of the people and not for maintenance or living sake offer himselfe 3. Hee must take heed that he use no indirect or unlawfull meanes by flatterie or briberie to creepe in and intrude himselfe 4. These conditions being well observed and these times withall considered wherein partly because of the great number and choice to bee had of sufficient men but most of all because vertue and learning is not duely respected and rewarded preferment is not offered unasked and undesired he that desireth a place in the Church as the Apostle saith desireth a good thing and therein is not to be discommended QUEST V. When the Tabernacle began to be set up Vers. 17. THus was the Tabernacle reared up the first day of the first moneth c. 1. Cajetane hereupon noteth that the Tabernacle was set up before one yeare was expired since their comming up out of Egypt whence they departed upon the fifteenth day of the first moneth so that there wanted fifteene daies of a full yeare This collection is verie evident out of the text and therefore Lippoman following the Septuagint had no reason to reject it 2. Simlerus thinketh that the Tabernacle which could not be set up in one day was begun to be set up before and now finished on the first day of the moneth which used to be a solemne day and it is like they kept not that solemnitie untill the Tabernacle was erected But it is evident by the text that Moses began now only to set up the Tabernacle upon the first day of the first moneth because the Lord appointeth that day for Moses to set it up in vers 2. therefore he began not before And the day wherein they began to set it up might be kept as a solemne day as well as the day wherein it was finished yet it may be thought that the feast of the new moone was not yet observed the Priests being not yet consecrated to whose office it belonged to solemnize that day with sacrifices 3. R. Salomon saith there were two erections and setting up of the Tabernacle one was quotidiana every day when it was set up in the morning and taken downe againe at night the other was stabilis erectio the sure or firme erecting of it which continued till the campe removed the first erecting of it began seven daies before but the second solemne and stable erecting was upon the first day of the first moneth Contra. This is the Rabbines owne device that the Tabernacle was every day set up and taken downe againe for it is contrarie to the text which saith that the cloud of the Lord was upon the Tabernacle by day and fire by night vers 37. untill the cloud ascended and then they went forward but if the Tabernacle were taken downe in the night the fire could not rest upon it 4. Calvine taketh this erecting of the Tabernacle for the removing of it from without the campe where it was set up and bringing of it within the host for his opinion is that the Tabernacle was set up before Moses going up the second time into the mount when he removed it without the host chap. 33.7 Contra. But that Tabernacle was not this great Tabernacle but another where Moses used to consult with God as is further shewed in the handling of that place And the great Tabernacle was made after Moses second comming downe as it is set downe in storie which without great necessitie is not to be transposed and as soone as the work was finished they brought it to Moses and then the Lord spake to Moses to set it up 5. Wherefore I encline rather to thinke that Moses according to the Lords commandement began onely upon the first day of the first moneth to set up the Tabernacle and so continued untill he had finished for in one day it was not all set up as it may be gathered chap. 7.1 VVhen Moses had finished the setting up of the Tabernacle hee did not then begin and finish in one day QUEST VI. What Testimonie was put into the Arke Vers. 20. HE tooke and put the testimonie in the Arke c. There were in and beside the Arke these foure things the tables of the Law the pot of Manna Aarons rod and the booke of the Law which Moses writ but none of these are heere understood by this Testimonie but only the tables of the Law 1. The pot of Manna was a testimonie of Gods mercie that he had fed the Israelites with the bread of heaven fortie yeares in the wildernesse but that was not this Testimonie for Aaron is bid to take the pot of Manna and put it there chap. 16.33 who was
from heaven or such bread as hee might bring from Midian beside bread they did also eat of the remainder of the peace offerings Tostat. 2. Before God Oleaster expoundeth before the Tabernacle but as yet the Tabernacle was not built as is shewed before quast 7. nor Aarons Priesthood instituted as Cajetan well noteth here Non interfuit Aaron ut sacrificaret sed ut conviva Aaron was not present as a sacrificer but as a ghest 3. Others doe expound before God In gloriam honorem Dei to the honour and glory of God Simler Calvin So also Origen Omnia quâ— Sancti faciunt in conspectu Dei faciunt All that the Saints doe they doe in the sight of God as the Apostle saith Whether you eat or drinke c. doe all to the glory of God 4. But somewhat more is insinuated here that as after the Tabernacle was built before the Arke was said to be in the presence of God so now because they were assembled in Moses Tabernacle where the cloudy piller rested they are said to eat before the Lord who manifested himselfe in that piller Tostat. quaest 4. in cap. 18. QUEST XVI How the people came to Moses to aske of God Vers. 15. THe people come unto me to seeke God c. and I declare the ordinances of God and his lawes 1. Some expound it that they enquired of God by Moses Oleaster But it is not like that in every small matter Moses consulted with God for them for although the Lord cannot be wearied and he is ignorant of nothing yet for reverence of the divine Majesty they were to forbeare in small matters Tostat. So also Augustine Nunquid per singula credendum est eum consulere solere Deum It is to be thought that for every thing he used to consult with God 2. Some interprete because the sentence of Moses being their lawfull Judge was the sentence of God in asking of Moses they asked of God Cajetan And to the same purpose Augustine moving the question how Moses maketh mention here of the lawes of God seeing there were none as yet written maketh this answer Nisi praesidentem menti suae Dominum consuleret c. Vnlesse he had consulted with God the president of his mind he could not have judged justly Moses therefore was the interpreter of the will and sentence of God revealed unto him so judged according to his lawes 3. But this phrase to seeke God insinuateth a further matter that when they had any weightie businesse which either concerned God or the state of the common-wealth then they went to seeke an answer of God as the phrase is used 1 Sam. 9.9 Iun. So then here is a distinction of causeâ— noted in the greater and weightie affaires they consulted with God by Moses as Iethro saith afterward vers 19. Be thou unto the people to Godward and report their causes unto God but the smaller matters Moses judgeth himselfe which were afterward by the advice of Iethro transmitted over to the inferiour officers QUEST XVII Why the Lord would have Moses to take his direction from Iethro Vers. 19. HEare now my voyce Augustine here moveth a question why the Lord would have his servant Moses to whom he so often spake to take this direction from a stranger to the which he maketh this answere that God hereby would teach us 1. Per quemlibet hominem detur consilium veritatis non debere contemni That by whomsoever any true counsell is given it should not bee contemned 2. Againe God would haue Moses thus admonished Ne eum tentet superbia c. lest that sitting in that high seate of judgement Moses might have beene somewhat lifted up and therefore this was done to humble him 3. Rupertus goeth yet further and sheweth that this fact of Iethro was answerable to that saying in the Gospell That the children of this world are wiser in their generation than the children of light So Iethro for civill government and worldly affaires was wiser than Moses but in things belonging unto God Moses went beyond him Ferus addeth that hereby Moses was humbled Videns se non omnia scire seeing that he knew not all things but was advised by a stranger to take a better course in politike administration than he himselfe could thinke of QUEST XVIII What causes Iethro would have reserved to Moses BE thou for the people to Godward 1. Some thinke that here is a distinction made by Iethro of the spirituall and temporall power the first he would have still reside and rest in Moses as best exercised in spirituall things the other to bee passed over to others Ferus But the chiefe temporall power remained in Moses still after the choice made of the inferiour officers hee was the chiefe Prince and Magistrate notwithstanding nay rather hee resigned afterward his ordinarie spirituall power unto Aaron retaining the temporall still 2. Others thinke that whereas Moses was both a Lawgiver to the people and a Judge also that the first power he reserved still but the other part of executing judgement in particular cases according to those lawes he transmitted over to the officers Ex Simler But this is not true neither for Moses gave the sentence against the blasphemer Numb 24. and against him that violated the Sabbath Num. 5. 3. Wherefore the distinction here made is neither of divers kinds of offices as the spirituall and temporall nor yet of divers parts and functions of the same office as in making and executing of lawes but the difference was of causes small and great the one to bee reserved to Moses hearing the other to be committed to the officers to be chosen And so afterward they came to Moses when any difficult and hard matter fell out as when one blasphemed God in the host Levit. 24. they brought him to Moses likewise when they found one gathering of sticks upon the Sabbath they referred the matter to Moses Numb 15.33 In the cause also of Zelopechads daughters they resorted to Moses Numb 37. 4. And in those weightie matters two things were required of Moses first that hee should consult with God and then declare unto the people the will of God and shew them the ordinances and lawes of God vers 20. the ordinances or as the Latine Interpreter readeth ceremonies did onely appertaine unto God the lawes were of two sorts either such as concerned both God and man as the morall commandements the first table whereof commandeth our dutie toward God the second our dutie to our neighbour or such which onely concerned the affaires and controversies among men as the Judicials Tostat. quaest 5. 5. Herein then consisted Moses office 1. That he should report unto God the requests and demands of the people and so pray for them 2. To report unto the people the will and pleasure of God both Quantum ad cultum Dei what hee required concernnig his service and to shew them the way which they should walke