with them it is not like that hee went so farre West-ward It was an usuall thing with the Apostle to faile in these purposes in disposing of his journeyes sometime otherwise directed by Gods spirit Act. 16.7 sometime letted by Satan 1 Thessalon 2.18 sometime upon better reason altering his owne purpose 2 Corinth 1.15 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to goe into Spaine might upon some other accident bâ— changed 4. Of this judgement is Gelasius 〈◊〉 ad Hispanâ—s se promisissâ—t â—â—urum dispositione divinum 〈…〉 patus ex causis implore non potuit quod promâ—â—it C. 22. q. 2. c. 5. Paul promising to goe into Spaine being occupied in other greater causeâ— by the divine disposition could not 〈◊〉 that which he had promised to him subscribeth Tho. Aquin. cap. 15. ad Roman QUEST X. Whether Iacob came to Salem Vers. 18. HE came safe to Sechem c. 1. Some reade he came to Salem a City of Sechem◠〈…〉 Septuag and Latine translator and Mercer but it were superfluous in the same place 〈◊〉 call a City by two names 2. This Salem some would have to be Silo as some Hebrewes some take it 〈◊〉 â—erusalem as Iosephus some for Melchisedecks towne as Hierome where the ruines of Melchisedecks Palace were to be seene in his time some will have this Salem to be that Salem spoken of Ioh. 3.23 where Iohn Baptist baptized and that Salem and Sichem were names of that same City first called Salem afterward Sichem Tostat. But all these opinions are uncertaine Silo and Sechem were two distinct places Iud. 21.19 Salem Melchisedecks towne was Jerusalem Psal. 76.2 In Shalem iâ— his Tabernacle his dwelling in Sion and if Sichem were the new name Salem the old it should in the Gospell be called by the new name rather than the old and that Salem was a divers place from Sechem called Sychar is evident for Salem was in Judea Ioh. 3.23 and our Saviour leaving Judea came to Sychar or Sichem Iohn 4.6 there might be then another towne beside Jerusalem called Salem but not the same with Sichem 3. Wherefore the better reading is that Iacob came safe and in peace to Sechem not for that he was now healed of his halting as the Hebrewes imagine which in part remained still as a monument of that combat with the Angell but he came same safe in respect of the danger which he feared from the hands of Esau. QUEST XI Whether Iacob did well in buying a peece of ground of the Sichemites Vers. 19. HE bought a parcell of ground c. Although Iacob had a promise to possesse and inherit the whole land of Canaan yet this purchase which he made did neither shew any mistrust in him neither did he in so doing depart from his right 1. He did it for his necessity of dwelling as Abraham had done the like before for buriall 2. The time of fulfilling the promise was not yet come and therefore Iacob at this time while the Canaanites were possessors of this land doth not prejudice his right in buying this parcell Mercer 3. It was no great parcell of ground that he could buy for so little money nor yet very fruitfull being in the sight and view of the City Calvin QUEST XII Whether Iacob bought his ground for money or lambs Vers. 19. FOr an hundred peeces of money 1. Some read for an hundred lambs for the word chesita signifieth both money and a lambe sic Septuag Latin Oleaster and so they would have the word taken Iob 42.11 where every one of Iobs friends gave him a lamb But it is more like they gave him every one a peece of money which was a greater gift and more sutable to the other gift of an earing of gold 2. Some of the Hebrewes affirme that the Arabians call money chesita but the Scripture needeth not to begge or borrow words or phrases from them 3. Wherefore it is like that this kâ—sita was a peece of money that was stamped with the marke or print of a lambe and thereof was so called Iun. as among us Angels are so named of the stampe or print set upon the gold 4. Places of Doctrine 1. Doct. Honour to be given to evill magistrates Vers. 3. IAcob bowed himselfe seven times It is lawfull then to yeeld externall honour to evill magistrates that are in authority as here Iacob doth to Esau Mercer as Saint Paul saith Give to all men their duty tribute to whom tribute custome to whom custome c. honour to whom honour belongeth Rom. 13.7 And at this time there were none other but heathen rulers Mordechai indeed refused to bow the knee to Haman because it was more than a civill reverence which that proud man expected and beside he was an Agagite or Amalekite which was a Nation accursed of God Exod. 17.14 2. Doct. God turneth the heart Vers. 4. ESau ran to meet him Thus wee see that God is not onely a searcher of the heart but a worker and changer of it as here Esau his heart is altered of an enemie hee suddenly becommeth a friend wherefore the Wiseman saith That God turneth the hearts of Kings as the vessell upon the waters is ruled and turned by the steares-man Prov. 21.1 5. Places of Confutation 1. Confut. Against humane inventions Vers. 20. HE set up there an Altar Iacob inventeth not neither bringeth in new ceremonies into Gods worship but such as he had received from the instruction of his fathers directed by the spirit of God such was the building of Altars to sacrifice upon by this the Romanists are reproved which have thrust into Gods service so many humane inventions Calvin and so our Saviours rebuke falleth upon them They teach for doctrines the commandement of men Mark 7.3 2. Confut. The sacred signes called by the name of the things Vers. 20. HE called it the mighty God If this reading be received we see that the signes are named by the things as here the Altar is called of God and Moses nameth his Altar The Lord is my banner Exod. 17.15 so the Prophet saith the name of new Jerusalem shall be The Lord is there Ezech. 48.35 We need not marvell then if the bread in the Eucharist be called the body of Christ. 6. Morall observations 1. Morall To be contented with our estate Vers. 11. GOd hath had mercy on me therefore I have all things So Saint Paul saith I have learned in what state soever I am therewith to be contented I can be abased I can abound c. I am able to doe all things through the hope of Christ which strengtheneth me Philip. 4.13 2. Morall Gods worship to be advanced in families Vers. 20. HE set up there an Altar Iacob having setled himselfe and pitched his Tabernacle hath a speciall care to set forward Gods worship and doth consecrate as it were a Chapell and Altar to God wherein Iacob may be an example to all housholders
them houses Vers. 22. ANd because the Mid-wives feared God and he made them houses c. There are two generall expositions of this place Some doe interpret the word Lahem them of the Mid-wives some of the people of Israel Of the first 1. Some referre it to the Israelites that they provided for the Mid-wives and kept them from Pharaoh but that is not like seeing the Israelites could not at this time defend themselves from Pharaohs rage 2. Some understand it of Pharaoh that he made strong houses for them that all the Hebrew women should come to them to be delivered but that had beene a thing impossible 3. Some referre it to God that he made them houses which is diversly expounded the Hebrewes supposing these Mid-wives to be Iochebed and Miriam by houses understand the Kingdome and Priesthood which was setled afterward in their of-spring for Iochebed was the mother of Aaron and Miriam they say maried to Calâ—b but this is uncertaine Iosephus writeth lib. 3. antiquit that she was the wife of Hur and it is before shewed that Miriam for her age could be none of them David Chimhi understandeth it of their preserving from the rage of Pharaoh Tostatus of their incorporating and graffing into the nation and common-wealth of Israel as Rahab was but it is more like they were Hebrew women as is before also touched and needed no such ingraffing Hierome understandeth it of spirituall houses in heaven so also Rupertus Augustine and Theodoret of giving them riches Pererius of increasing their families for so is the phrase used Sarah saith when she gave Hagar to Abraham I may be builded by her Gen. 16. And this uncertaintie there is in the first exposition 4. Therefore the second is rather to be preferred to understand it of the people that God made them houses that is families and increased them for these reasons 1. Because in the Hebrew there is a masculine pronoune lahem which although some thinke is sometime taken for the feminine as Exod. 2.17 Piscator and elsewhere and Vatablus saith that mem is sometime taken for nun yet it is more properly taken in the native and originall use where there is no necessitie otherwise to enforce it Iun. 2. Because the house and famille is not builded by the woman but by the man Simler 3. This better agreeth to the words going before that the people multiplied vers 20. and the words following if we read them thus And so it was because the Mid-wives feared God and he made them house That Pharaoh charged all his people c. Pharaoh seeing that God by the meanes and occasion of the Mid-wives as the instruments God as the author and chiefe cause increased the people then he cast about another way how to effect this cruell purpose Iun. Simler QUEST XVIII Whether the Mid-wives onely were temporally rewarded NOw what manner of reward it was which the Lord here giveth it may thus be briefly resolved 1. Neither with Gregorie is it to be thought that because of their dissimulation they were onely temporally rewarded for the text saith they feared God and the feare of God is not onely in this life but more rewarded in the life to come 2. Hierome and Rupertus here understand the spirituall and everlasting houses in heaven but the words before v. 20. shew that hereby a temporall blessing is insinuated the Mid-wives prospered the people multiplied 3. Therefore the last resolution is that no doubt the charitie and mercie of these Mid-wives and the feare of God in them was eternally rewarded but the temporall blessing is here onely expressed both in respect of the times because as Hierome saith Aeterna vitae promissio est propria novi testamenti The promise of eternall life is peculiar to the new Testament and in regard of carnall and weake men who are by temporall promises more easily allured so the promises made to Abraham whose saith and obedience were eternally crowned were in shew temporall as in the length of life increase of his posteritie victorie over his enemies as appeareth Gen. 15. ex Perer. 4. Places of Doctrine 1. Doct. That God is not the author of evill Vers. 12. THey were grieved or fretted because of the children of Israel But Psal. 105.25 it is said he turned their heart to hate his people The hatred and griefe which the Egyptians conceived against Israel seemeth to be ascribed to God yet farre be it from us to thinke that God is the author of the least sinne much lesse of so great a sinne as to hate the people of God for as God is not tempted with evill so neither tempteth he any man Iam. 1.13 This manner of phrase therefore in Scripture may receive five severall expositions which may all together be received first God is said to turne their heart not effective but permissive not by way of working but permitting or suffering as Theodoret because he gave way to their wicked will corumque insidias â—inimè prohibuerit and hindered not their evill purpose 2. God is said to doe it as he hardened Pharaohs heart subtrahendo gratiam by withholding his grace and leaving them to themselves Cajetan 3. God doth it as an universall cause because in him we move we live and have our being Act. 17. not as a particular agent as Rupertus useth this comparison Quemadmodum sol molle lutum convertit in durum As the Sunne turneth the clay and mire from soft to hard of which changing the Sun is onely the generall cause the proper and next cause is the qualitie of the matter 4. God turneth their heart into hatred occasionaliter by ministring the occasion onely as Aug. Non cor illorum malum faciendo sed populo bene faciendo cor eorum sponte malum convertit in odium Their heart being evill of it selfe he turned to hatred not by making it evill but by doing well unto his people God is said to doe it because he was the author of the welfare of his people whereby the envious Egyptians were provoked to hate them 5. The Lord is said to harden mens hearts ordinative disposative because he knoweth how to rule and dispose of their evill and obdurate hearts and turne it to his glorie as Augustine proceedeth in the same place Quo illorum odio ad exercitationem populi filii ad gloriam nomâ—nâ— suâ— usus est Deus Which their hatred God used both for the exercise of his people and to the glorie of his owne name Ex Perer. 2. Doct. God must rather be obeyed than men Vers. 17. NOtwithstanding the Mid-wives feared God and did not as the King of Egypt commanded This their refusall to obey the Kings wicked charge was both lawfull and commendable The things which belong to Caesar as tribute custome honor feare Rom. 13.7 must willingly and of conscience be yeelded to Caesar Matth. 22.21 But the things which belong to God must not be given to Caesar as to
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
the Lords recompence that he will prepare eternall rest for thy reward and this it is to sanctifie the Sabbath So Augustine Spiritualiter observa Sabbatum in spe futurae quietis Observe the Sabbath spiritually in hope of the everlasting reward Libr. de 10. Chord All hypocrites therefore that keepe the Sabbath rest rather for feare of humane lawes than of conscience which also come before the Lord with a dissembling heart are transgressors of this Commandement for he that will truly consecrate the Sabbath unto the Lord must call it a delight Isa. 58.13 he must with all his soule delight therein 2. Observ. Against those which spend the Lords day in carnall delight TO sanctifie it The rest then of the Sabbath is commanded not as though it were in it selfe a thing acceptable unto God but that wee might the better attend upon Gods service They therefore which give themselves upon the Lords day to ease and idlenesse pampering and feeding themselves following their owne will and pleasure doe not sanctifie the Sabbath unto the Lord for hee that will consecrate a Sabbath as glorious unto the Lord must not doe his owne wayes nor seeke his owne will as the Prophet sheweth Isai. 58.13 Against such which carnally spent the Sabbath in pleasure and delight the same Prophet speaketh Wo unto them c. The Harpe and Violl Timbrell and Pipe are in their feasts Isai. 5.12 And of such Chrysostome saith well Accepisti Sabbatum ut animam tuam liberares à vitiis tu verò magis illa committis Thou hast received the Sabbath to free thy soule from vice and by this meanes thou doest commit it the more 3. Observ. No worke must be put off untill the Lords day THou shalt not doe any worke Here then such covetous and worldly minded men are taxed which cannot afford one day of seven for the Lord but toile themselves therein with bodily labour as if they have a job of worke of their weeks taske to doe they will dispatch it upon the Lords day if they have any journey to take they will put it off till then for feare of hindring their other worke therefore the Lord meeting with mens covetous humours forbiddeth all kinde of worke to be done therein Gregorie giveth two reasons why upon the Lords day we should cease from all terrene labour because Omni modo orationibus insistendum We should altogether attend upon prayer and spirituall exercises such works then must be shunned because they are an hinderance unto the service of God And againe Si quid negligéntiae per sex diesagitur c. if any thing have beene negligently done in the six dayes that upon the day of the resurrection of our Lord precibus expietur it may be expiate and purged by prayer Gregor in Registro lib. 11. epist. 3. We should not then commit more sinnes of negligence when we should pray for forgivenesse of our errours and negligence Cajetane giveth a good note upon this word Remember Ad hoc servit recordatio ut non reserves aliquid operandum in diem septimum c. therefore serveth this remembrance that no jot or worke be reserved till the seventh day 4. Observ. It is not enough for the master of the familie to keepe the Lords day unlesse his whole familie also doe sanctifie it THou nor thy sonne nor thy daughter c. This is added to reprove their nice curiositie who though themselves will seeme to make conscience of the Lords day are content yet that their children and servants doe breake it and put them to labour or suffer them to mispend the day in vaine pleasure thinking it sufficient if the master of the house keepe the rest of the Lords day But every good Christian must resolve with Ioshua I and my house will serve the Lord chap. 24.15 He thought it not enough for himselfe to be addicted to Gods service unlesse his whole familie also served the Lord. So then none are exempted here from keeping the Sabbath Nullus sexus nulla aetas nulla conditio c. no sex no age no condition is excluded from the observing the Sabbath Gloss. interlin Neither young nor old male or female master or servant Vpon the fifth Commandement 1. Divers Questions and difficulties discussed and explained QUEST I. Whether this precept belong to the first Table 12. HOnour thy father c. Iosephus with some other Hebrewes doe make this fifth Commandement the last of the first Table both to make the number even in both Tables and because mention is made here of Jehovah as in none of the other Commandements of the second Table and because it was fit that as the first table began with our dutie toward God our heavenly Father so it should end with our dutie toward our earthly parents Contra. These are no sufficient reasons for this division of the Commandements 1. For though the foure first Commandements in number answer not the other yet they are in the writing upon the Tables more and conteine a greater space than the other six and better it is to divide the Commandements by the matter referring onely those to the first Table which containe the worship of God than by the number 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes which follow which belong not either to the first or second Table 3. The third reason better sheweth why this Commandement should begin the second Table then end the first 4. And whereas some object that place Rom. 13.9 where the Apostle rehearseth the five Commandements following omitting this as though it belonged not to the second Table the reason of that omission is because the Apostle directly in that place had treated before of the dutie toward the higher Powers and Superiours who are comprehended under the name of parents But our Saviour putteth all out of doubt Matth. 19.19 where he placeth this Commandement last in rehearsing the precepts of the second Table and joyneth it with that generall precept Thou shalt love thy neighbour as thy selfe Calvin QUEST II. Why the precepts of the second Table are said to be like unto the first NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement Thou shalt love thy neighbour as thy selfe and saith it is like unto the first in these respects 1. Because the second Table of the morall law as well as the first hath a preeminence and excellencie above the ceremonials and therefore in regard of this dignitie and prioritie it is like unto the first 2. Because the same kinde of punishment even everlasting death is threatned against every transgression as well of the second as of the first Table 3. In regard of the coherence and dependance which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse he first have the feare of God whose image he reverenceth in his brother Vrsin QUEST III. Why the precept of honouring
against God Lippoman 7. As Princes are not to bee reviled so yet they may bee soberly and discreetly admonished not taunted or checked or malepertly rebuked Augustus was wont to say In libera civitate liberas esse linguas oportere That in a free city tongues ought to be free But herein the lenitie of those Christian Emperours Theodosius Honorius Arcadius was admirable who would have them subject to no punishment which spake evill of them for say they Si ex levitate profectum est contemnendum si ex insanla miseratione dignissimum si ab injuria remittendum If it come of lightnesse it was to be contemned if of madnesse to bee pitied if of wrong to bee remitted Gallas 8. There is here no punishment set for him that should raile on the Magistrate but seeing he that railed on his father and mother was to die for it chap. 21.17 much more worthie of death was he which should curse the Prince the father of the countrie Simler QUEST LII Whether S. Paul transgressed this law Act. 23. when hee called the high Priest painted wall and whether in deed he did it of ignorance BUt here by the way somewhat would be added concerning S. Pauls fact in calling Ananias the high Priest painted wall and afterward being told that he reviled Gods high Priest he excused himselfe by his ignorance alleaging this text Act. 23.4 5. 1. Some here answer that where he saith God shall smite thee thou white or painted wall that it was no imprecation but a prediction that God would punish him Genevens And in saying I knew not that he was the high Priest his meaning is Non se attendere debuisse quis ipse sit c. That he was not to regard what he was but what the Lord commanded him Marbach But if S. Paul had knowne him to be the high Priest and yet had spoken evill of him he had alleaged a text against himselfe neither can any extraordinarie motion or instinct of the spirit be pretended in stirring him up to doe an act against the law for God is not contrarie to himselfe 2. Some thinke that Paul speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in mockage hee did see nothing in him worthie of the Priesthood and therefore did not acknowledge him to bee the high Priest Calvine Gallas Or because the Priesthood was now determined and abolished in Christ that hee did usurpe upon an office that belonged not unto him But this cannot stand neither for if S. Paul had knowne him to bee the high Priest though hee were an usurper or unworthie that place yet occupying that roome and place hee would have reverenced him for his place sake for even evill Magistrates are not to bee deprived of that honor which belongeth to their office as S. Paul said to Festus who had objected Too much learning maketh thee mad I am not mad O noble Festus he giveth him his title of honour though he were a partial Judge And Cyprian to this purpose saith Quamvis in falsis spoliatis Sacerdotibus umbram tamen ipsam inaâ—era Sacerdotalis nominis cogitans dixit c. Although in false Priests now spoiled and robbed of their place yet he considering the vaine shadow of the verie Priests name said I know not brethren c. Hee saith that Paul reverenced the very shadow and shew of the Priestly authoritie in them 3. Some thinke that Paul reverenced his place knowing him to bee the high Priest but taunted his person But Paul could not have reverenced the place and Priesthood but hee must needs also have given some honour to the man qui illo praeditus erat which bare that place and office Calvine 3. Procopius his opinion is this Paulus seipsum reprehendit colligit cum liberiâ—s invectus fuisset in summuni Pontificem Paul doth reprehend and recover himselfe having too freely inveighed against the high Priest But S. Paul in this place railed not at all for then he had offended against his owne doctrine Ephes. 4.29 Let no corrupt communication proceed out of your mouthes Though S. Paul had not knowne him to be the high Priest yet hee was not to revile nor speak evill of any 5. Iunius opinion is that Paul was utterly ignorant indeed that hee was the high Priest because he was a stranger and the high Priest was not discerned by his priestly apparell but when he went into the Temple Iunius further seemeth to thinke that Paul did not know him so much as to be a Judge for the Tribune or Captaine of the souldiers was the chiefe in that assemblie and the rest stood by on their feet 6. But it appeareth that Paul knew him to sit as Judge as hee saith Thou sittest to judge me according to the law c. But in the rest I subscribe unto his judgement that Paul non ironicè loquitur sed simpliciter spake not ironically but simplie and plainely that he knew him not to be high Priest and yet hee confesseth no error for hee railed not at all Nam longe differt justa reprehensio à maledicta A just reprehension farre differeth from rayling Gallas There are then two parts of Pauls answer for as they objected two things that he railed and that upon the high Priest so he answereth to the latter part excusing it by his ignorance that hee knew him not to bee the high Priest to the other hee also maketh answer out of his judgement and knowledge denying that hee had railed for hee knew well enough by the law that no ruler of the people ought to bee railed upon therefore S. Paul knowing him to siâ— as a Judge though hee was utterly ignorant that he was the high Priest had sinned against his owne knowledge if hee had railed upon him So indeed as Cyprian saith Nihil contumeliose locutus est adversus sacerdotem Hee spake nothing contumeliously against the high Priest c. QUEST LIII What is understood here by abundance and licour Vers. 29. THine abundance or plentie and thy licour The Hebrew word signifieth teares 1. Some by the word melea fulnesse understand wine because it floweth abundantly by the other word dimah teares oyle because it is pressed forth by drops like unto teares Vatablus But in this sense the principall part of their fruits and increase should have beene omitted namely their corne and other dry fruits 2. Some by fulnesse understand the plentifull yeere by teares the barren yeere signifâ—ing that even then when they had the least increase they should remember to pay their first fruits and oblations Cajetane But this seemeth too curious 3. Calvine will have plenitudinem fulnesse taken pro genere in generall for all kinde of increase and teares to be referred to one speciall kinde namely the licour 4. But D. Kimhi his exposition is more currant and R. Salomon agreeth with him whom Lyranus and Iunius follow that by fulnesse wee are to understand the ripe drie fruits and by teares the
1. as also such was the use among the Romans as Gellius maketh mention of an Epistle written by Augustus to Caius Celebrasse me sexagesimum quartum natalem meum That he had celebrated the 64. yearely day of his nativitie 2. Yet doe wee not reade of any of the righteous in the Scripture that kept their birth-day but rather cursed it as the beginning of sinne and sorrow as Iob did cap. 3. and Ierem. cap. 20. only we reade of this Pharaoh and Herod the tyrant that kept a memorie of their birth-daies Perer. yet it is not unlawfull to celebrate the memoriall of the nativitie daies of Kings and other worthy men and women so that we take heed of superstition in giving the honour of such daies unto men as the Church of Rome doth and that we abuse not such daies to prophanesse and wantonnesse as the Heathen did but only thereby take occasion to give God thankes for such worthy instruments which he in mercie raised up to the Church or Common-wealth Calvin Mercer 4. Places of Doctrine 1. Doct. 〈…〉 2. Doct. 〈…〉 3. Doct. Ministers that sow spirituall things may reape temporall Vers. 14. HAve me in remembrance Ioseph was worthy to have this kindnesse shewed him that had beene an interpreter and messenger of so good tidings according to the same rule it is lawfull for the Ministers of God the interpreters of the word that sow spirituall things to the people to reape temporall Muscul. 5. Places of confutation 1. Confut. The interpretation of Scripture must be taken from the spirit of God 〈…〉 Vers. 8. ARe not interpretations of God As God by the spirit of God did 〈…〉 dreame so the interpretations of the secrets of Gods word proceed from the spirit of God as our Saviour interpreted the Scriptures to the two disciples and opened their 〈…〉 them Luk. 24.45 wherefore we are not to depend upon the tradition of the Church opinion of 〈◊〉 conceit of Pope and Cardinals for the understanding of the word but wee must 〈…〉 God speaking in the Scriptures Muscul. 2. Confut. Against the superstitious festivall of the virgin Marie Vers. 20. PHaraohs birth-day Perer. taketh occasion hereby to justifie the practice of the Church in celebrating the birth-daies of three of our Saviour the virgin Marie and Iohn Baptist in Gen. c. 40. numer 11. Contra. 1. The Nativitie of our Saviour is worthily celebrated because in himselfe he was the rarest birth that ever came into the world being without sinne and in respect of us the most beneficiall by whom our redemption and everlasting salvation was purchased 2. The nativitie of Iohn Baptist is solemnized as a matter indifferent by the Church not to the honour of Iohn but to the praise of Christ whose forerunner he was and we finde mention made in Scripture of his strange and extraordinarie birth 3. But the Nativitie of the virgin Marie is a superstitious solemnitie because they consecrate it to the honour of the virgin it is blasphemous in that they hold her to have beene without sinne which prerogative is onely peculiar to our blessed Saviour it is also vaine false and frivolous because there is no mention made of it in Scripture 6. Places of exhortation 1. Observ. Of the slipperie state of Courtiers Vers. 2. PHaraoh was angrie against his two officers c. These two were principall officers in Pharaohs court yet suddenly cast out of their Princes favour wherein wee see the slipperie state and condition of Courtiers who are to day in favour to morrow in disgrace as Haman was with Akassuerus Muscul. Little doe men consider that ambitiously desire to be great in Court how soone their faire weather may be overcast with clouds 2. Observ. Compassion toward the afflicted Vers. 7. WHerefore looke ye so sadly to day Iosephs humanitie appeareth that first offereth himselfe to these men in miserie to comfort and cheare them up as our Saviour asked the two disciples walking by the way why they were so sad Luk. 24.17 and to Marâ—â— Magdalene he said why weepest thou Iohn 20.15 such ready compassion should we shew to them that are in heavines Marlorat 3. Observ. No man to presume beyond his strength and gifts Vers. 8. TEll me them now c. Daniel having received a greater gift of interpretation was able both to tell the King what he had dreamed which was gone from him and the interpretation of it Dan. 28. Ioseph presumeth not beyond his gift but first desireth these dreames to be rehearsed unto him whereby we learne that every man consider his strength and gift from God and put not himselfe forward beyond that Calvin this is that which the Apostle saith that everie man understandeth according to sobrietie as God hath dealt the measure of faith Rom 12.3 4. Observ. Carnall men heare the word for worldly profit Vers. 16. WHen the chiefe Baker saw that the interpretation was good c. Hee desired an interpretation of his dreame not because hee had a minde to bee instructed thereby but for that he expected some good also So many men make semblance of some love toward the preaching of the word not of any conscience but onely seeking thereby their pleasure and prosperitie which missing of then they depart heavie and fact as the rich young man did goe from Christ Mark 10. Calvin 5. Observ. Ministers must not be afraid to denounce Gods Judgements Vers. 19. WIthin three daies shall Pharaoh take thine head Ioseph sheweth himselfe a faithfull messenger that would not conceale the interpretation from the Baker though he knew it should not bee welcome so it is the dutie of faithfull Ministers not to feare to denounce the judgements of God to his people though they have shall thankes for their labour Calvin 〈◊〉 the Prophet Michâ—â—ah did frankly and freely deliver his message to wicked Ahab 1 King 22. 6. Observ. Courtiers all for themselves Vers. 23. THe chiefe Butler did all remember Ioseph Here wee have a right patterne of a temporizing Courtier who partly for feare to move the King partly being addicted to his profit to serve his owne turne would make no mention of Ioseph Muscul. The like minde was at the first in Esther who fearing the Kings displeasure refused to make sute for her people but Mordrehai roused her up from that court-like sleepe and awaked her Esther 4. CHAP. XLI 1. The Method or Argument IN this chapter wee have set forth 1. The dreames of Pharaoh both tending to one and the same end vers 1. to vers 8. 2. The interpretation of the dreames 1. The occasion of sending for Ioseph by the narration made by the Butler of that which had happened in prison Vers. 9. to Vers. 16. 2. The repetition and rehearsall of Pharaohs dreames to Ioseph Vers. 17. to Vers. 25. 3. The interpretation it selfe together with the counsell and advice of Ioseph Vers. 28. to Vers. 37. 3. The exaltation and prosperitie of Ioseph whereunto belongeth 1. The authoritie committed unto him
by Pharaoh Vers. 38. to Vers. 42. 2. The great honour given unto him Vers. 42 43. 3. The changing of his name 46. 4. His marriage and children Vers. 50. 4. The accomplishment of the deames 1. In the seven plentifull yeares Vers. 49. to 54. 2. Then in the yeares of famine beginning 54 to the end 2. The divers readings v. 2. In a medow B.G.C.P. in fenne ground H. in achi S. in the reed T. achu signifieth grasse and reed it is like they stood among the reed because the leane kine stood by them in the brinke of the river when sedge and reed did grow Exod. â— 3 v. 7. Devouring all the beautie of the former H. and the thinne eares devoured the seven ranke and full catet caet Behold it was a dreame all have this clause but the Latine v. 11. Wee both saw a dreame a presage of things to come H. every one saw according to his dreame S. wee dreamed each man according to the interpretation of his dreame C.G.P. each mans dreame of a sundrie interpretation B. each mans dreame agreeable to the interpretation T. v. 14. And they offered him to him to whom hee said H. hee came to Pharaoh then Pharaoh said to Ioseph caet v. 16. Without God health shall not bee answered to Pharaoh S. not from my wisedome but from the face of God shall peace be answered to Pharaoh C. without me shall God answer prosperous things to Pharaoh H.G. not I but God shall give Pharaoh an answer for peace B. it is not in my power but God c. T. beside mee P. bilgnad beside without v. 20. Having devoured the former they shewed no token of fulnesse H. and when they had eaten them up it could not be knowne that they had eaten them up caet v. 22. I slept againe H.S. I saw againe in my dreame caet v. 26. Are seven yeares S. seven yeares of plentie caet v. 28. Which shall be fulfilled in this order H. this is the thing that I have said to Pharaoh G. this is the word that I have said to Pharaoh That God hath shewed to Pharaoh what he will doe caet v. 38. Who is full of Gods spirit H. in whom the spirit of prophecie is the face of God C. in whom the spirit of God is caet v. 42. Araied him with silke garments C.H.S.P. of fine linnen G. of raines B. vestis 〈◊〉 garments of fine cotten or gossipin T. heâ— shesh silke v. 40. At thy word shall all the people hee ruled C. B. bee obedient H. S. shall kisse thee on the mouâ—h T. P. shall bee armed at thy word G. some derive the word of shacach to move or run up and downe some of nashack to kisse some of nesheck armour so I take the last reading to bee best with Mercerus for though in those countries to kisse was a signe of obeisance and therefore it is said in the second Psalme kisse the sunne lest hee bee angrie yet to kisse the mouth was a signe of love rather than of feare and obedience Cantic 1.1 v. 43. And they cried before him Abrech G. P. tender father B. this is the father of the king C. that they should bow the knee before him H.T. heb â—arac to bow the knee so readeth Mercer Oleaster the Septuag omit this word v. 44. Without thee shall no man lift up his hand S. his hand or foot caet his hand to take armour or foot to ride upon an horse C. 45. And hee called him in the Egyptian tongue the Saviour of the world H. the man to whom secrets are revealed C. Saphinath paaneach caet v. 45. Priest of Heliopolis H.S. Priest of On. B. Prince of On. caeâ— cohen a Prince or Priest v. 47. The corne Was bound in handfuls H the earth brought forth handfuls of aboundance S. brought forth great store G. great store to lay up B. to lay up in barnes P. the inhabitants gathered the corne into barnes C. the earth brought forth by handfuls T. heb hee referreth it not to the binding of sheâ—ves as H. or laying up in barnes as B.C. but to the aboundance that they had of every seed or graine an handfull which seemeth also to bee the meaning of the Septuagint v. 54. In all the world the famine prevailed and the famine was in all Egypt H. in all lands the famine prevailed but in all the land of Egypt was food caet v. 57. That they might qualifie the evill of their want H. because the famine was sore in all lands caeter 3. The Theologicall Explanation of doubtfull questions QUEST I. How long Ioseph was in prison and where wee must begin the computation of these two yeares Vers. 1. AFter two yeares Pharaoh dreamed c. 1. I neither thinke with Iosâ—phus and Mercerus that these two yeares must bee accounted from the beginning of Iosephs imprisonment and that he was but two yeares in the whole in prison for the beginning of this chapter best agreeth with the end of the former where mention is made of the Butlers restitution to his place so then two yeares after that Pharaoh dreamed Iun. 2. Yet doe I not thinke that these officers were an whole yeare in prison as some conjecture and that Ioseph and they were imprisoned much about one time for the keeper of the prison would not at the first give Ioseph charge of such prisoners till hee had experience of his fidelitie I rather thinke that Ioseph was in prison some time before and that hee was there a whole yeare before the chiefe Butlers deliverance and two yeare more after three in all QUEST II. Why Pharaoh dreamed and where Vers. 1. PHaraoh dreamed c. 1. The Hebrewes note that it is not here added Pharaoh King of Egypt till afterward when Ioseph was advanced by whose prudence and wisdome hee so governed that then hee was worthie the name of a King and not before but this is somewhat curious 2. This dreame is shewed to Pharaoh because it belongeth to the office and dutie of a king to provide for his people 3. This river was not a streame issuing out of Nilus as Iun. But Nilus it selfe which is usually called by the name of the river Exod. 2.3 and because Nilus doth water the plaine of Egypt where they have no raine and so maketh it fruitfull it serveth fitly to decipher the seven yeares of plentie Mercer QUEST III. The difference betweene the dreames of Pharaoh and Nebuchadnezzar Vers. 8. PHaraoh told them his dreames but none could interpret c. 1. Nebuchadnexzars dreame which hee dreamed Dan. 2. was unlike to this of Pharaoh for hee had forgotten his dreame not as some thinke because hee slept with full stomacke but God so disposing but Pharaoh very well remembreth his dreame there Nebuchadnezzar commanded to slay the wise men but Pharaoh of a more gentle nature spareth them 2. Neither did any of